The mining industry is invading Ntesinan without Innu permission. At Voisey's Bay Diamond Fields Resources (DFR), or more recently its subsidiary Voisey Bay Nickel Company (VBNC), claims to be sitting on the world's best nickel mine at an estimated value of $20-30 billion. DFR began its exploration work in earnest at Emish, the Innu name for Voisey's Bay, in the fall of 1994 without consultation with either the Innu or the Inuit. This work also began with no prior scientific research to compile the baseline data necessary to assess the impacts of their activities on Innu land and the area wildlife. Emish is a major traditional hunting and fishing area for both the Innu and Inuit. It holds significant archaeological and ancestral burial sites. It is an important habitat for caribou, wolves, bears, small mammals and migratory birds, including the endangered Harlequin duck and the sensitive Peregrine falcon.

It would be better if they would inform us before doing these things first. The land is important to us. It was given to us to take care of. My grandparents raised me in the country. My grandfather took only what was needed. The animals were looked after well enough to provide for us. The bones were sacred. Often they were hanged on the tree to symbolize the meaning the animals have for the Innu. We walk on the land. The Akeneshau is different. His feet never touch the ground. He walks on pavement, and his feet are off the ground all the time. Then he comes to Labrador and says, "What a beautiful country!" Akat Piwas, Utshimassiu elder

In February 1995, the Innu Nation and Mushuau Innu Band Council issued an eviction order to Diamond Field Resources asking them to stop drilling at Emish until they had prepared an environmental and cultural protection plan. Innu from both Utshimassits and Sheshatshiu asserted their rights and reclaimed the land at Emish with a 12-day protest. Premier Clyde Wells sent in 56 RCMP officers. The Innu Nation and the Labrador Inuit Association held talks with the company, but these talks ended abruptly when the companies decided to go back to drilling before reaching an agreement.

The company continued its exploration activities and boasted plans to establish an operational open pit mine within as little as three years, as well as a smelter to refine the ore. A rush to stake claims over other parts of Ntesinan also began to build momentum. At the present time, the Innu are faced with more than 280,000 mineral explorations claims throughout half of their territory by mining companies, prospectors and the general public. During the summer of 1995, 29 companies operated approximately 120 drilling sites throughout Ntesinan.

The provincial government has refused to legislate interim protection of lands while land rights negotiations are in process. The Innu Nation called for a moratorium on mining developments until a land rights settlement had been reached, but the province would only agree to exempt a limited number of designated areas on a temporary basis. The province has also refused to stop issuing exploration permits, despite the fact that both the Innu Nation and the Labrador Inuit Association are actively negotiating land rights with Canada and Newfoundland, and despite the fact that their Aboriginal rights are protected in the Canadian Constitution.

After the protest, the Innu Nation and the Band Councils continued to talk to the various companies and government about Emish and other drilling sites. Innu leaders felt there was no choice. They were appalled at the pace and scope of the activities on Innu land. The Innu Nation proceeded with its lobby for a proper environmental assessment process. It contacted over 50 mining companies requesting that they recognize Innu rights and agree to certain conditions to working on Innu land. These conditions were that they: 1) establish an environmental and cultural protection plan, 2) develop a plan to monitor impacts, 3) take steps to mitigate against negative environmental effects, and 4) agree to be held liable for damages. The Innu Nation also requested that Innu be involved in designing environmental impact studies in order to ensure that Innu traditional knowledge about the land and impacts on the land would be used and respected.

The company and governments' apparent lack of concern about the social impacts of this development also concerned the Innu Nation. Ample documentation is available on the negative social impacts of northern mega-projects on First Peoples. These include increases in substance abuse, violence against women, increased costs of living, housing shortages, and so on. The Innu Nation also worried that it was responding to a crisis without a clear mandate from its communities and wanted to undertake a community information and consultation process. The speed of development at Emish and the increasing amount of Innu land that was being staked by outsiders demanded that the Innu Nation get a clear mandate to respond appropriately to a development which would have far-reaching and long-term impacts on its people. Innu leaders did not agree about what direction should be taken to deal with this invasion of Innu land, and were aware that their differences reflected the differences in opinion of the people in both communities.

Faced with these increasing research and consultation needs, the Innu Nation decided to accept funding from VBNC in October 1995. The decision was made by the Innu Nation, the Mushuau Innu Band Council and elders from both communities. A funding agreement for $500,000 was signed. It was understood by both parties that the funding would help the Innu Nation prepare to enter into negotiations for an Impact Benefit Agreement (IBA) with a target date for completion of April 1, 1996. However, the Innu Nation never intended to conclude an IBA without first consulting its membership. The Innu Nation also made it clear that it was entering into the process in good faith, but that its participation in the funding agreement in no way precluded its right to take actions deemed necessary to protect Innu rights - including protests and legal action - if it felt that the good faith had broken down.

At an October 23rd meeting, the Innu Nation Board of Directors agreed to set up a Task Force on Mining Activities. The Task Force was to be modelled on the processes used for two previous Gathering Voices projects: the 1992 Utshimassits People's Inquiry and the 1993 Royal Commission on Aboriginal Peoples community-based research project held in both Sheshatshiu and Utshimassits. The purpose of the Task Force was to provide everyone in Utshimassits and Sheshatshiu with the opportunity to express themselves and to provide input into the Innu Nation's decision-making process regarding Emish and other mining developments in Ntesinan.

The funding from VBNC would cover the expenses of the Task Force and also allow the Innu Nation to: retain technical experts to do research (including archaeological research); attend meetings with VBNC; ensure that proper environmental procedures were followed to minimize impacts on wildlife and the environment; and prepare its position on the mining development at Emish before official negotiations took place.

The Innu Nation should consult the Innu people of what they should do before they negotiate. Consulting the Innu people should be their top priority. And update what is happening at Emish exploration everyday. I also think the Innu Nation should hire full-time people to provide information and updates on what is happening at Emish and other parts of Ntesinan on a regular basis. For example, the Task Force is a very good idea. Judith Rich, Utshimassits

2. TASK FORCE OBJECTIVES - WHY A TASK FORCE?

The Task Force was mandated with two objectives:

a) to inform the communities of Utshimassits and Sheshatshiu about mining explorations in Ntesinan, about the specific plans for the development of a mine at Emish, about general mining issues, and what the Innu Nation has been doing about mining developments to date;

b) to find out what people in Sheshatshiu and Utshimassits think about the mining explorations and developments in Ntesinan and what direction they would like the Innu Nation to take regarding these activities.


3. METHODOLOGY: HOW THE TASK FORCE WAS CARRIED OUT

Six commissioners were appointed to work on the Task Force: Simon Poker, Yvonne Asta and Sebastien Piwas from Utshimassits, and Jackie Ashini, Greg Nuna and Martha Rich from Sheshatshiu. Mary Jane Andrew also served as commissioner gathering voices from four Utshimassiu families at Uspuakenish (Pipe Lake), one of the camps in nutshimit (the country). The main job of the commissioners was to do interviews, and to gather and disseminate information. They participated in various activities to educate themselves on mining issues, including a mine visit to Emish, another to the Louvicourt mine in Val d'Or, Quebec, as well as a visit to the neighbouring Lac Simon First Nations reserve to discuss the impacts of mining developments on this Algonquin community. The commissioners were also involved in the planning and production of community newsletters, radio open-line programs, workshops and the compilation of the final report. The commissioners were selected to ensure that the Task Force would be able to reach the different voices, opinions and experiences of the various age groups and clans in both communities.

Camille Fouillard was hired as coordinator to facilitate the planning and process of the Task Force's work and to compile the final report. Daniel Ashini, Cajetan Rich, George Gregoire, Basil Penashue, David Nuke, Greg Penashue, Rina McKillop and Larry Innes served as resource people, providing direction and information on mining issues to the team.

The Task Force began by developing a list of questions to ask people throughout its work. This began with a process of identifying the group's assumptions about the research it would carry out:

a) The impacts of mining developments on the land and wildlife will be direct, indirect and cumulative.
b) The process of mineral exploration being carried out by a number of companies includes: logistical support for camps, air and ground transportation, shipping supplies, overflights, and effects on Innu harvesting and campsites.
c) The process of mining developments includes: the open pit, crushing the rock, extracting the ore, dealing with the waste and shipping the ore.
d) The impacts from an open pit mine will include: ground disturbance, moving and clearing of a large area, impacts on water systems (lakes and rivers drained or diverted), and the whole ecosystem (fish, plant life on land and water, wildlife, humans) once the water is tampered with. Mining could create environmental problems that could last for hundreds of years.
e) The tailings or waste rock at Emish will create the most serious environmental hazard in the form of acid mine drainage. In attempting to control this at other mine sites, companies have tried to store tailings under water in natural or dammed reservoirs, but there are no guarantees that what is under water today will be underwater tomorrow. There are many examples around the world where tailings are a very serious environmental problem.
f) There are social, health and safety issues of working in a mine that also need to be considered: shift work and time away from home, heavy equipment accidents, noise from blasting, dust, exposure to chemicals, and the social impacts which large groups of men have on women and local communities.
g) In an Impact Benefit Agreement, the company recognizes that negative impacts will occur, i.e. land will be lost, etc.. The company agrees to mitigate against these impacts and to compensate the community for them through providing a funding arrangement and other benefits such as jobs.
h) There are conflicting opinions on this development in our communities. These divisions may occur along generational lines or may be between people who spend time in the country and those who don't. These divisions will affect the capacity of the Innu Nation and individuals to effectively respond to the situation.
i) The communities of Sheshatshiu and Utshimassits do not have sufficient information to make an informed decision about their future and mining developments in Ntesinan.
j) The Innu have already experienced mining in our homeland and there are lessons to be learned from those experiences.
k) Innu hunting will be affected by the activities and population at Emish. Mining developments will contribute to an increasing loss of culture for the Innu of Sheshatshiu and Utshimassits.
l) Jobs will be an anticipated benefit. Lack of education and training will be an obstacle for the Innu in accessing these jobs and jobs will also potentially cause an increase in social problems.
m) The lack of cooperation between the Innu Nation and the Labrador Inuit Association (LIA) weakens their respective positions.
n) The Utshimassiu Innu will experience greater impacts than the Sheshatshiu Innu in terms of land use or the loss of hunting and fishing rights in the Emish area, but both communities will experience the socio-economic problems that will result from the development.

The decision to ask open-ended questions was made in order to allow people to describe in their own way how they are experiencing mining activities in Ntesinan. Task Force commissioners discussed the importance of objectivity in the interview process. They were neither seeking nor advocating any particular point of view. The importance of confidentiality was also emphasized, as well as the need to write down what the interviewee was saying, as much as possible, in his or her own words. Issues of language, interpretation and translation were also discussed, including: the need to be cautious in translating words and concepts from one language and dialect to another; the need to standardize where possible the vocabulary and explanations used; and the need to be aware of the differences in the Innu language between elders and younger Innu. After a week of pilot interviews, the Task Force agreed on the following list of questions:

1. What do you think about mining developments and explorations in Ntesinan at this time? Explain your answer.
2. What problems do you think will happen from the mining developments and explorations at Emish and other parts of Ntesinan? Explain.
3. What good things do you think will happen from the mining developments and explorations at Emish or in other parts of Ntesinan? Explain.
4. What impacts have the mines at Wabush and Schefferville had on Innu people and the land?
5. What do you think about the kinds of jobs there will be at Emish?
6. What are the good things about these jobs? What problems will they bring?
7. What do you want the Innu Nation to do about the mining developments and explorations at Emish and in other parts of Ntesinan?
8. How should the Innu Nation work with the LIA (Labrador Inuit Association) on Emish and other mining issues?
9. If the Innu Nation negotiates an agreement with the mining companies, what would you like to see in this agreement?
10. What should we do about the differences of opinion in our communities about Emish?
11. What would you like to know about mining at Emish that you don't already know? Do you think you have enough information to make good decisions about mining developments in Ntesinan?

The Task Force attempted to talk to as many people as possible. Innu from both communities were able to participate in a number of different ways. The goal of the Task Force was to gather qualitative and descriptive information from a representative cross-section of the community. The commissioners carried out a number of detailed interviews with men and women, elders and youth. They reached people of different clans and with different life experiences, and people who have spent a lot of time in the country and as well as those who haven't. The Task Force also made an effort to reach people whose voices are not often heard and who don't attend public meetings. Through interviews the commissioners amassed detailed and in-depth information on how people are experiencing mining explorations and developments in Ntesinan. Most of the interviews were carried out in people's homes where they would be most comfortable. On occasion some interviews were done in pairs, for example, a husband and wife, or in other household groupings with extended family members or neighbours. In this setting participants were able to compare experiences and [--- Unable To Translate Graphic ---]encourage each other to discuss concerns.

Bilingual questionnaires (Innu-eimun and English) were also distributed to each home in both communities. The questionnaires allowed people to participate on their own terms and anonymously if they wished. A face sheet was developed for the questionnaire and interviews in order to gather basic demographic information on our research population: name, gender, age, education, occupation, marital status and number of children.

In order to provide information on Emish and mining issues, the Task Force produced five bilingual newsletters. The contents of the newsletters and other information were also broadcast on community radio. One open-line community television program was held in Utshimassits and six radio open-line shows were organized in Sheshatshiu. Cajetan Rich hosted the Utshimassiu program, while Sylvester Penashue hosted the Sheshatshiu shows. During these programs hosts and various resource people provided information on Emish and mining issues and people were invited to call in to respond to the questions being asked in Task Force interviews. Information on the following topics was provided in the newsletters and open-line programs: the background and mandate of the Task Force; updates on mining activities in Ntesinan; Task Force mine visits to Emish and Val d'Or; reports on Emish by Innu Observer David Nuke; a report on a national conference on mining and Aboriginal issues; environmental impacts of mining; a project description of the proposed mine at Emish; an overview of 12 existing Impact Benefit Agreements between mining companies and First Nations; updates on the work of the Innu Nation on mining issues; Task Force workshop reports; and in January 1996 an overview of information gathered by the Task Force through interviews.

Two sets of community workshops were held during the course of the Task Force's work. Our first workshops were held on December 9 and 10 in Sheshatshiu and Utshimassits respectively. The focus of these workshops was to provide information to the communities on mining explorations and developments in Ntesinan. Photos of mining developments were on display. A number of resource people were invited to speak on different aspects of mining issues and developments. As well, the opportunity was provided for workshop participants to ask questions and to comment on the various presentations. The resource people for these workshops were:
- John Andersen, Diamond Field Resources, The Voisey Bay Nickel Company's Plans to Develop a Mine at Voisey's Bay and its Commitment to Aboriginal Rights,
- Pinamen Mackenzie, Uashat elder, The Impacts of Mining on the Schefferville Innu,
- Tim McNeil and Randy Edmunds, Labrador Inuit Association, Negotiating an Impact Benefit Agreement: LIA Efforts to Ensure Protection of Inuit Rights and Land,
- Gilbert Hay, Concerned Citizens of Nain, Not in Our Back Yard,
- Robert Thompson, Assistant Secretary to the Cabinet, Government of Newfoundland, Mining Exploration and Developments in Labrador: Newfoundland's Policies For the Protection of the Environment and Aboriginal Rights,
- Paul Robinson, environmentalist, Southwest Research and Information Centre, Putting People and the Environment First: A Community-Based Approach to Mining Developments.

The second workshops were held on January 24 in Sheshatshiu and January 26 in Utshimassits. The objectives of these workshops were: 1) to provide further analysis for the information gathered by the Task Force to date; and 2) to build consensus on a position and future direction for the Innu Nation regarding mining issues. Arrangements were made to charter an aircraft to enable a delegation from each community to attend the other's workshop. The various institutions and agencies in the two communities were asked to allow their employees to take the day off work to attend the workshops. Discussion papers outlining the main points and themes of the Task Force's interviews, radio phone-ins and December workshops were prepared. These themes were: 1) destroying the land and the animals, 2) social problems, 3) loss of culture, 4) land rights, 5) jobs, 6) what the Innu Nation should do, and 7) what to get in an Impact Benefit Agreement with VBNC. Working groups were formed at the workshops to build on the information gathered to date, to provide some analysis, and to further develop recommendations and strategies.

Although the Task Force reached a cross-section of the two communities, this report does not represent the views of all the people in Utshimassits and Sheshatshiu. It reflects only the opinions of the sample of participants reached through the Task Force. In Utshimassits, the commissioners carried out 78 interviews and received 11 completed questionnaires (reaching 18% of the population). This included 56 males and 33 females with the following age breakdown: 11 aged 10-19; 30 aged 20-29; 33 aged 30-45; 14 aged 46-65; 1 aged over 65. Of this sampling, there were 14 elders, 34 people who were employed, 25 unemployed, 12 adult students and 8 high school students. Fifty-four of these respondents said they had received all or some of their education in nutshimit (the country). In Sheshatshiu, the Task Force interviewed 65 participants and received 6 completed questionnaires (6% of the population). This included 32 males and 39 females; 4 aged 10-19; 15 aged 20-29; 35 aged 30-45; 13 aged 46-65 and 4 over 65. Of this sampling, there were 11 elders, 23 people who were employed, 37 unemployed, 2 adult students and 3 high school students. Thirty-four of these respondents said that they had received as least part of their education or training in nutshimit.

In the Utshimassits open-line community television program, 14 people phoned in. The six Sheshatshiu open-line radio programs resulted in 32 calls. The Task Force also received two letters; their contents are incorporated into this report. In all, including attendance at the workshops, the Task Force reached 140 people in Utshimassits and 154 in Sheshatshiu. The participants' lists are included in Appendix A.

This report was compiled from all the transcripts recorded by the commissioners throughout the work of the Task Force. The process of compiling the report began with a thorough review by the Task Force coordinator of all the original data and transcripts from interviews, questionnaires, workshops and open-line programs. Key words in people's descriptions surfaced frequently to identify recurring patterns and themes within participants' responses. The contents of the chapters in Section II and III of this report were developed around these central themes. Many quotes were selected to allow the direct words and voices of participants to speak in the report. In some cases, the respondent being quoted is not identified to respect requests for confidentiality - the participant asked that we not use his/her name. We have included percentages of responses in some instances. These numbers represent only the sample of people we reached through interviews and questionnaires, and not the total population of our communities. Various members of the Task Force and Innu Nation read different drafts of the report to help further synthesize the information and refine the analysis. The results and conclusions were compared with the Task Force's initial assumptions. Throughout the whole process, the focus of the analysis was constantly guided by the voices and information provided by the Task Force's participants.

The report is intended first of all to serve as a tool to further discussions within the communities of Utshimassits and Sheshatshiu and to help them play an active role in determining their future with regards to mining developments on Innu land. The report is also meant for government and mining industry representatives, to hopefully further their understanding of the Innu as a distinct People with distinct rights.

Many people have spoken here. Many others have their own stories and feel one way or another about this issue. Many cries we will hear during this Task Force will be loud. How will we please everyone? Other people will be heard from yet. We need to hear from those who never express their views. This is the job of the Task Force. Voices will continue to gather. There are other forums for people to speak out. A report will be put together from all these voices. If we have a 50/50 split in opinion in our communities, what will we do? We have heard of the divisions at Uashat where one chief is against another chief, people are against people. What will we do? The difficulty will be if we are divided. We have to try to avoid the situation that people in Uashat find themselves in. Daniel Ashini, Sheshatshiu Community workshop, December 1995

4. ASSESSING THE BENEFITS AND IMPACTS

For or against

In Utshimassits almost everyone in our sample of respondents who were interviewed or filled out questionnaires (90%) said they were opposed to the mining activities happening on Innu land. Respondents were categorized as being opposed if they stated they did not like, hated or were totally against the development. Others were also put in this category if the negative impacts they identified clearly outweighed the benefits. If respondents also indicated the development should be stopped or that no benefits would accrue from it for the Innu, they were categorized as opponents. Only two respondents from this sample in Utshimassits stated clear support for mining activities (or more benefits than impacts), and another five seemed to be neither for nor against it. This latter group identified an equal number of benefits and impacts in their responses. Almost half of the people we spoke with in Utshimassits (46%) said they could see nothing good coming from this development. Only one person believed the developments would bring no problems. A high level of opposition was also expressed through the open-line program and workshops in Utshimassits.

I think the Emish project should be put to a halt. It needs to be negotiated first. Joseph Andrew, Utshimassits

I think the whole project is a bad idea and I really hate the developments. We've been fighting projects before and none of the companies and government listen to us. Once again we are overlooked. Toon Rich, Utshimassits

I'm opposed to the mining and I don't want to see my land destroyed including the wildlife. This is beautiful country and I think we should keep it that way. A lot of people do not support the exploration. Innu who are working at Emish are not supporting the exploration and yet they are working for the companies who will destroy the land. In other words, the workers are helping the companies destroy the land, but I think the people have jobs at Emish because they too need to support their families. Utshimassiu woman

I'm sorry, but I don't know about this mining, but I think it's good because people will be able to go there if roads are built. Kathleen Poker, Utshimassits

Well, for me it's only the exploration that I like here. But I don't know what will happen when the mine starts. I don't mind the exploration, because it's good to work here. Henry Pastiwet, Utshimassits

In Sheshatshiu, the opposition from respondents in the Task Force's sample group was not as high as in Utshimassits. Slightly more than half of the Sheshatshiu group (54%) stated clear opposition to the development. This is still a significant number. A larger percentage of Sheshatshiu respondents (20%) expressed support for the development, and the remaining 26% of respondents seemed to be somewhere in between, neither clearly for nor against, undecided, or not prepared to state a position. Twenty-two people told us they thought nothing good would come from mining developments. A greater number of people in Sheshatshiu (25% versus 8% in Utshimassits) believed the development at Emish could not be stopped. Workshop participation in Sheshatshiu also reflected a greater mix of opinion and sentiment regarding the development. While many people at these workshops did express opposition and concerns, a number of people also expressed mixed feelings or support for the development.

I think people in our community are caught in the middle of this project on our land, and many people don't know what to think. Charlie Pone, Sheshatshiu

I am very cautious about mining development as well as exploration at this time. I think that once explorations begin, the ball has been set rolling to begin full-scale mining. It is not going to be stopped. Raphael Gregoire, Sheshatshiu

This development will hurt you and your families beyond your comprehension and understanding. Everybody should think seriously before any commitments are made. Luke Rich, Sheshatshiu

The mining activities will go ahead even if I oppose it. They will damage the land and the animals. I would like to have more information on mining activities concerning jobs and how many people are in Emish, and what's happening there. I don't oppose it if the roads and airstrip goes ahead. Josephine Abraham, Sheshatshiu elder

I do not know what to think about the mining, because this is the first time that it will happen on our land. Benoit Pokue, Sheshatshiu

I would like to know more information on mining activities on our land because I oppose the project. If we are listened to or heard, then that's the only way good things will come out of it, only if mining developments don't go ahead on our land. Mary Madeline Michel, Sheshatshiu elder

Benefits

When people in our sample were asked what good they thought would come out of mining activities in Ntesinan, employment was the benefit or positive impact cited most frequently by respondents (78% in Utshimassits and 58% in Sheshatshiu). However, most respondents were also cautious in their optimism regarding jobs for the Innu, despite the high rates of unemployment in both communities. Many who cited this benefit also expressed concerns about the negative impacts that would result from jobs and others thought the Innu would only benefit from jobs if the company made this a priority and if this was clearly provided for in an agreement.

The only good thing that will happen is if Innu people have jobs, also if people help their families when they have work at Emish. Marie Theresa Piwas, Utshimassits

The only good thing would be the money, but we all know the money will bring all kinds of social problems, family problems, alcoholism, prostitution, etc. Sheshatshiu man

I think the people will be happy - if they get good jobs and children will be happy. Benjamin Piwas, Utshimassits

Well there will be job for others who look for job. Like support their families. I know lots of people who would like a job here at Voisey's Bay. Sylvester Jacobish, Utshimassits

Jobs - but it's still not good. We're killing ourselves when we have a lot of money. I don't see anything good happening. Rose Gregoire, Sheshatshiu

Some people also mentioned compensation as a potential benefit for the Innu from the mining activities on our land. This compensation could provide funding for community infrastructure, community services and programs, as well as cultural and economic development programs.

The good thing would be if the company give us compensation for the minerals they find on our land, share their findings and fortune. Luke Nui, Sheshatshiu elder

Compensation will be very good for Innu in terms of economics for the community -- better houses, education system. Sheshatshiu woman

Nearly half of the people we interviewed in Utshimassits (46%) said they saw no benefits coming from the mining development at Emish. In Sheshatshiu respondents were more optimistic, although there was still more than a quarter of the respondents (27%) who stated they saw no benefits in mining activities for the Innu people. Many people mentioned that outsiders - for example, workers, companies and investors on the stock market - will be the ones who will benefit from these developments on Innu land. The companies will take what they want and then leave. This was mentioned in interviews and questionnaires as well as at the community workshops.

I don't see any good things happening, coming out of the mining developments. Innu people will always be poor and they will always be deceived by the people that operate the mines. Utshimassiu man

For the Innu only bad things will happen. Only white men will benefit from this development. The Innu will receive a good paycheque and think he's a rich man. Slowly we will not do well, but a white man will do better financially. Edward Piwas, Utshimassiu elder
I suppose nothing that will happen is good because it will affect the wildlife by the pollution in the mining. Maybe sickness will occur and the wildlife will be affected also, and the land that we have. Sheshatshiu woman

I don't like the way white people destroy the land and the companies destroy the land and get the whole benefit of it, but the Innu will not get benefit at all. I also don't like how the prospectors are all over our land. There will be big impact on wildlife and on the land, so I think everything will be gone. Joseph Mark Gregoire, Utshimassits

A number of people also stated that good could occur only under certain conditions, for example, if the development was halted, if there was appropriate environmental protection, or if the Innu had input into the development and management of the mine at Emish. As well, some of the benefits identified by our respondents did not result directly from the mining activities or occurred in spite of them.

I don't think there will be any good things out of it. I guess if the Innu people decide what's best for them. If only Innu people continue their healing process and that will show them strength and hope for them. I know for sure the white people will benefit from the development. Madeline Rich, Utshimassiu elder

If only they didn't touch other parts of Ntesinan other than Emish, maybe nutshimit will and can be peaceful. Patricia Nuke, Utshimassits

The only good thing that might happen is that it could bring our people close together to fight one common goal - the protection of our people from outside agencies. Joseph Mark Rich, Utshimassits


Impacts

There was considerable consensus within the Task Force sample group regarding negative impacts that could be anticipated from mining activities in Ntesinan. Responses from the sample groups of both communities provide clear descriptions of these impacts. Many of the issues raised about these impacts were also elaborated on or reiterated at workshops. Many people had concerns that history would repeat itself. They spoke of the experience of the Innu with previous mega-projects on Innu land, how Innu land rights have been consistently ignored and how the Innu have been marginalized from any decision-making in these developments.

I have been all over this land. I grew up living and travelling throughout this country. But the government has never been to these places, camped anywhere. I want to know who is believable when we both stand on this land. Whose land is this? The government is just looking at the money it can make from the land. Why is the government issuing so much land that belongs to the Innu? Joachim Nui, Utshimassiu elder

[--- Unable To Translate Graphic ---]
Most of the respon-dents in the Task Force's sample were concerned about environmental impacts. They were concerned about the land, the plants, the air and the water. Many felt the food chain would be seriously affected by a mine at Emish. Some were also concerned about exploration activities. Many worried about losing valuable hunting and fishing grounds.

I oppose the development because I know our land will be destroyed and will never be put back to the way it was. We will be left with a wasteland, with no land to go to nutshimit to hunt. It's not only the wildlife that will be damaged. Our people will be poisoned from the pollution of mining. I was in Emish where people pukuanipepent (fished by setting a net under the ice). Emish is another Schefferville. Our land will be destroyed and ruined forever. Dominic Pokue, Sheshatshiu elder

Many respondents in both communities were also concerned about the socio-economic impacts of the proposed development at Emish and other mining activities in Ntesinan. An increase in alcoholism was the problem most frequently cited, as well as related problems such as child neglect and abuse, family violence, suicide and deaths by accident. A number of people attributed the increase in social problems directly to people having jobs and more money to spend. Others thought social problems would increase because Innu would abandon their way of life and culture. They thought the loss of Innu identity led to chaos and confusion in the villages. Some people were concerned about what would happen after a mine shut-down.

The Innu people will be able to afford to pay their bills, but drinking will go up. They will not be able to take care of their children. There will be more social problems. Leon Tshakapesh, Utshimassits

The problems will be the people working won't have time to practise their way of life. They will come away from their families for a long time and will be able to afford more booze. There will be marriage problems, sexual abuse and other social problems. Innu will lose interest to hunt because they will focus on the money. Tshenish Pasteen, Utshimassiu elder

Differences of opinion

There will be different opinions. Someone who is employed at Emish will support the drilling. Someone who doesn't want to see the land destroyed will be against it. One who doesn't care is one who is a lazy coward. There will be those who don't want to see it destroyed or ruined because they want to keep their culture, their values, and their land. Akat Piwas, Utshimassiu elder

A number of respondents from our sample group as well as workshop participants said they thought the differences of opinion regarding mining activities ran along generation lines. Some people thought that the elders would be opposed to the development and young people would be more likely to support it. Others thought it had to do with whether people spent time in nutshimit (the country) or not -- people who are always in the community would support it because of the potential for jobs, while Innu who spent a lot of time in nutshimit would be opposed because of the destruction of the land. This was not always the case in the responses gathered by the Task Force. Elders were not unanimously opposed to mining developments, although many were. Some elders were undecided and others expressed support for the development because of young people's need for jobs in both communities. Some young people were as vehement in their opposition as their elders, expressing fears that the land would be destroyed and the culture lost. Some young people also did not anticipate any positive benefits for themselves. The group of respondents with the most consistent responses were those between the ages of 46 and 65. Most people from both communities in this age group were clearly opposed. With regards to nutshimiu Innu, some expressed concerns about the destruction of the land, but were also interested in the possibility of jobs at Emish. There were no striking differences in opinion according to gender.

Contradictions were not unusual in the responses of participants. For example, one person spoke of the need to settle land rights, but then went on to say that this would be like selling the land and thus unacceptable. Some people did not understand the political or negotiating process. The Task Force encountered confusion and a great need for more information in both communities - a need which it was only able to begin to address. This was a problem especially for the elders, although it was also for younger respondents. For example, some people demonstrated a lack of understanding of the political process when they said they thought that negotiations with the company could lead to an end to mining developments.

Our elders have a different way of thinking, the same goes for us. I am well educated I look at things differently. If a letter came from government and I tried to explain it to an elder, I wouldn't be able to explain it just the way the letter said. I would have to explain it the way he would understand it - the two are not the same. Today we feel so insecure. We don't feel strong enough. We are trying to find things or people to blame everything on, instead of trying to find solutions. We will never find the person to blame. This is reality. We have to start facing the way things are. I know the framework is a very big step for us to take. It is very hard to explain to an elder to try and make him understand. I could sit down with an elder for a whole year and he still wouldn't understand. I feel the government is no longer in the picture. It's in the hands of DFR. We have to do what they say, or we don't exist for them. Ben Michel, Sheshatshiu

If Innu accept compensation, are they supporting destroying the land? If people work at Emish, are they helping to destroy the land? Small group workshop discussion by Francesca Snow, Sheshatshiu

When I think about the Voisey's Bay sometimes I think it's wonderful. People will have jobs, jobs and money but the more I think about it deeply, I think it is terrible and destroy people, animal and land. Nancy Nuna, Sheshathiu

A notable difference between the two communities was that Utshimassiu respondents were more concerned about losing their land rights at Emish than Sheshatshiu Innu. This was predictable because of the proximity and high use of the area by Utshimassiu people. As well more people in Utshimassits thought the development at Emish could be stopped and more people in this community recommended protests as an option for addressing the issue.

Although there was a lot of opposition expressed and considerable consensus with regards to impacts and benefits, the Task Force did not come up with clear results regarding the direction the Innu Nation should take on mining issues in Ntesinan. The most serious differences in opinion existed between how people thought the Innu Nation should respond to the situation and what is realistically possible. Some people were operating on the assumption that the development was inevitable; others believed there was still a possibility of putting a stop to it. Some people wanted to negotiate, others to protest, still others wanted to do both. There was no clear majority for either of these options, although the Task Force did generate a list of recommendations regarding an Impact Benefit Agreement, including how negotiations for an IBA should proceed and what it should contain.

Where do we go from here? Do we negotiate or what do we do? If we say no to negotiations, then do we protest? Do we have time to stop everything happening on our land right now? Things are changing. We have to start changing. Another hard thing is relocation of Utshimassit. Everything is attached together. We don't know if what we do will be right or wrong. What we decide could be the best thing; it could also be the worst. Peter Penashue, Sheshatshiu

The results of the Task Force indicate that leaders must try to respond to divergent views and needs in the communities. The mining industry is very new to the Innu of Sheshatshiu and Utshimassits, although some Innu have had experience with the Schefferville iron ore mine. The two communities are being asked to make decisions which will have far-reaching and long-term impacts not only on their lives but for those of many generations to come. A number of people expressed concerns about having to make those decisions according to the company's timetable. Many respondents thought the development at Emish is proceeding before the Innu can adequately educate and prepare themselves, even though they as a people have the most to lose in the end. The results of the Task Force indicate that the two communities need to sort out many different issues before they can be clear about what they want.

I don't really know how to think of it because exploration is already started. If only the exploration hadn't started before they had consulted us, I should have time to think about what they're going to do. Now that they consulted us it seems we have very little time to react. David Nuke, Utshimassits

I feel apprehensive. We still need more time. The development is happening too fast. Muiss Penashue, Sheshatshiu

SECTION II:

5. THE HISTORY OF OTHER DEVELOPMENTS ON INNU LAND
Developments on a large scale have never been good to our people anywhere. Garfield Rich, Utshimassits

A number of people who participated in the Task Force said their concerns regarding this mining development at Emish stemmed from past experiences with developments on Innu land. They cited various examples: the flooding of Mishikamau and other hydro-electric projects; forestry, logging and clear-cutting projects; NATO military flight training; iron ore mining developments; and sports fishing and hunting camps. Concerns listed included the noise and air pollution from the low-level flying and the mercury levels in the fish from the flooding for hydro projects. Some people felt that the present explosion in mining activities may be the biggest invasion of the Innu homeland yet. Others were concerned about the build-up of impacts or the cumulative effect of all these developments.

The linerboard experience was not good. They just cut down all the trees and never cleaned up the mess they made. The same thing will happen at Emish. They will just leave the mess, not bother to clean up. Group discussion at Sheshatshiu workshop, as reported by Francesca Snow

Maniaten and I protested for nine months against low-level flying. We heard we had to sit back and watch new developments go ahead. Our land continues to be destroyed. Only people from Goose Bay are involved in these developments. Have we accomplished anything? Maybe the military should just shoot us all. The children are very frustrated. All the non-Innu have the power and jurisdiction over our lives. They are always flexing their muscles for economic benefits. What's in it for us, the poorest people in Labrador? There is nothing for our children in this community. People keep coming to us and taking more land, so they can make more money. This is an absolute disregard of our rights. We have lived off our resources, off fishing and hunting. I will die soon. I worry about my children and grandchildren. What about the animals? When Simon and I pass away, who will remind you of what I have said? Mary Ann Michel, Sheshatshiu elder

At Pukutshipit, there are lots of fishing camps now, there are no animals now since 10 years, they are not so plentiful. The Innu have to go further to hunt and fish. In the North here, people will experience the same. Every lake near Pukutshipit has a fishing camp. Pilots say the lakes are getting fished out. Non-Innu are saying that. Now they want other kinds of developments like mining. Max Penashue, Sheshatshiu

It is difficult for Innu to be part of a development that negatively affects the wildlife. We have to consider cumulative impacts of all developments - mining, forestry, military low-level flights, hydro. Once we have agreed to allow one mega-project on our land, then other companies will take advantage of this. Even if we don't agree, the developments will go ahead anyway. We're told the drilling is temporary, but the project will only expand. As in the Smallwood Reservoir development, Innu were given only labour jobs and laid-off after construction. Group discussion at Utshimassiu workshop, as reported by George Gregoire

What I want is to care for the land and the animals. But the company's decision will be based on money and the profit margin. I hunt myself. I won't be rich or a millionaire. What I want for my life is not much. I know the social problems that will come and we are not prepared. I have a big bill from hydro every month. My land was flooded, along with all the history and culture of that land. I turn around and pay the company for destroying my land. We have to remember the human element. Our prisoners should be removed from the jails. The companies should be jailed because it is like they are murdering a society. Joachim Michel, Sheshatshiu

A couple of elders spoke with mixed feelings about the involvement of the Innu in some of these developments, and the price Innu had to pay in the long run.

I support the mining activities in Emish. Even if I didn't like it, nobody would listen to me. People used to work for many months in Atshuk-nipi. They enjoyed it, but only a few people were hired there. Back then people were paid low wages, but today people get a lot more. The late Matthew Ben Andrew used to work for mining companies all the time. I support it because of the employment that might be available. Our young people need jobs to support their families. But the animals and the lakes will be ruined and damaged, almost like the flooding of Meshikamau. Things like this have happened to our people before. Penash Pone, Sheshatshiu elder


I don't like it how the fish and animals will be killed. Young people should try to get jobs, but they don't care about the land, all they want is money and jobs. Old people like us are of no use. We can't work. There used to be a lot of game and fish in the country. Now they taste different from before these developments. Animals are dying; they aren't fat like the old days when game was plentiful. One time we took a trip up the river and never once saw animals of any kind. Animal habitat is being destroyed. I listen to the radio and hear about clear-cutting. I don't know about machinery that cut trees without chain saw. All game will be killed or poisoned. Innu people won't be able to hunt any more. Animals will be affected because the land is dead. People from Uashat agree to make the railway to go through to Schefferville. They only thought about the money, houses to be built. Old people didn't like it. I remember it was Innu people who cut the trees and clear away the land for the railway track to go on. Madeline Michelin, Sheshatshiu elder


Mining in Schefferville and Wabush

The Innu finds it difficult about what is happening at Emish, also those people who go to the country. I have never seen Innu people drill into the ground when they're in the country. Even our ancestors never mined minerals or drilled the ground. Mary Georgette Mistenapeo, Utshimassiu elder

The Innu are not miners. Mining is not part of Innu culture and there is no word for mining in the Innu language. But mines have already been developed in Ntesinan - at Schefferville and Wabush. A number of Task Force respondents mentioned that it was Innu people who first found the iron ore and guided the whiteman to where these mines are now located. Michel Pinette's father, Côme, was one of these people and Mathieu Andre was another. These sites were on Innu land, but the government gave the mineral rights to mining companies to exploit the land. There are lessons to be learned for the Innu from these mining developments. Those experiences raise concerns regarding the environmental and socio-economic impacts that can be anticipated from another mining development. Respondents spoke of how the Innu will be the ones who will be the most affected by the impacts of a mine at Emish. Only four respondents mentioned that the Innu had either benefitted or not suffered too much from negative impacts resulting from the mines at Wabush and Schefferville. Some people recommended that the Innu Nation avoid the same mistakes that were made when these mines were developed. Innu lost their rights to the territory and in the end there were no long-term benefits for the Innu.

Impacts on the land and the wildlife

A number of people from both Utshimassits and Sheshatshiu have visited Schefferville and Wabush and they have seen for themselves the environmental impacts of mining. Others have heard the stories. A few people from Sheshatshiu used to live there. Respondents talked about how the land and waters where Innu once hunted and fished were destroyed and polluted. They talked of how there was nothing growing and no berries to pick there any more. Some people described the area as "a wasteland and man-made barren," or like an area where "a bomb had been dropped." Others said the animals were contaminated or depleted. They said the lakes were dead and the fish were gone. Some described the big open pits filled up with water that exist now. Some people said they were scared by what they saw.

I have been in Schefferville three years ago. I seen these big holes in Schefferville. I was very shocked by these holes. I think that is going to happen in Voisey's Bay. There will be nothing left for us. Simon Noah, Utshimassiu elder

I have seen the mining town at Wabush and have seen what the mining companies have done to the lakes by polluting them. What is going to happen? Wildlife is no good if people hunt the animals that are poisoned or contaminated. Pien Penashue, Sheshatshiu elder

In Schefferville, the land in the surrounding area was left scarred. Waters (rivers and lakes) were polluted and are still polluted. Animals that were caught near Churchill Falls were not in prime condition. I have some experience of Schefferville, having worked and lived there. And from talking to people I know there has been a lot of negative impacts. Raphael Gregoire, Sheshatshiu

Mines at Wabush caused problems. I saw it when I pass by it by car. The water is polluted in Schefferville as one person told me. They're in the process of making it clean again. The pollution comes from the mining waste leaks into the rivers. Nothing can be done, it's been polluted for a long time. Philip Rich, Utshimassiu elder

Many people talked about how the land was destroyed and can never be repaired again. The companies just took the minerals from the land and left. The Innu were left with the garbage and the mess. They had to go farther away to hunt. They started eating more store-bought food. The area around the mine now is dangerous for Innu people to go.

Before Wabush mine Innu people were always hunting that area but when Wabush mine started Innu people were arrested because of hunting that area. That's Innu land I have talked about. David Nuke, Utshimassits

Once the companies have destroyed the land, they don't bother to clean it up to rebuild the land. They don't care about Innu people or their culture. Once the mine closed in Schefferville, the companies told the people they've already cleaned up and they didn't need to worry about the hydro poles that were there because they were harmless. They had disconnected the power. But they had lied because a woman from Schefferville told me her son was climbing on the poles and got electrocuted and almost died. His hands, feet and face had burned. Just like the companies at Emish tell us that they're going to clean up after they mine closes. Elizabeth Penashue, Sheshatshiu


Socio-economic impacts

A number of respondents talked about the socio-economic impacts experienced by Innu from the mines at Wabush and Schefferville. Some mentioned that in Wabush there were no jobs for Innu people although their hunting territory had been taken and it was an Innu who discovered the iron ore there. Innu people also never received any compensation for this mining development. In Schefferville some Innu were hired, but respondents said there were few jobs available and many of these were labour and seasonal jobs. As well very few Innu worked there for a long time. Respondents talked about how those who worked there began to lose their culture and the way of life of their ancestors. They began to act like white people and were plagued with many social problems. Other Task Force participants said that when the mine shut down, Schefferville became a ghost town. Houses were abandoned and are now in shambles, and the people were left jobless. The majority of Innu people in Schefferville are on welfare now and the land is destroyed. All they have to look forward to is a welfare cheque from the government.

In Schefferville, it created problems like social problems, e.g., unemployment is back since mine shut down. No Native programs for Innu or business opportunities. Alcohol and drug abuse is high etc. People kill themselves. All this attributed to mine. Sheshatshiu woman

From what I have seen, it destroyed families, more alcohol and drug abuse. People care less about their way of life and traditions. Kathleen Benuen, Utshimassits

Betrayed by the companies

A number of Task Force participants mentioned how the Innu were betrayed and lied to by the mining companies who came to Schefferville and Wabush. In the end, the Schefferville Innu lost their way of life, their jobs and their community. The company just took the minerals it wanted and left.

I heard from an Innu from Schefferville that the company told them it was going to be a small mine. It turned out to be a big mine site. It's probably what will happen here. Josephine Riche, Sheshatshiu

As far as I know and heard in the past from the Innu people in Quebec, the mine was being built in Schefferville, our people were told by the companies that they would be given good paying jobs, same jobs as the white people, but they were lied to. My father used to work at that mine and the only job he was given was labour work, and the pay wasn't even good compared to the white men's jobs. The land in Wabush/Schefferville was destroyed and left a waste. It's sad but very true. John Marie Aster, Sheshatshiu

The positive impacts

Two people mentioned that there were some benefits for the Innu from the Schefferville and Wabush mines, for example the construction of the railway and the minimal effects on wildlife. However, both respondents also qualified their statements talking about the negative impacts which they thought had resulted for the Innu. Two other respondents thought the development had not created any problems for the Innu.

I've never heard people complain about it. They use the train when they travel, the train that was used by mining companies. They never seem to complain, only they were left jobless and the land was never cleaned up after the minerals were taken from their land. Benoit Pokue, Sheshatshiu

[--- Unable To Translate Graphic ---]I have never heard of bad things at Knob Lake [Schefferville]. There are still caribou in there. There is still a lot of game there too, I heard. Not all bad things from the mine there. I haven't heard of any health problems either from the mine there, nor have I heard of kids getting sick from it. Other side of the story is they left the Innu after they destroyed their land. Only white people profited from the mine at Knob Lake. The land is destroyed. There is a lot of unemployment. People are on social assistance. I feel sorry for them. Maybe it will happen here too. Joseph Nuna, Sheshatshiu elder

The land is very important to us, but Voisey's Bay is a small area. In Schefferville, we saw the mining development. There are people there and the caribou are there. I don't know if the mine has affected harvesting. People worked there and were able to use the resources to buy things such as vehicles. They continue to use the land for wildlife. Pien Gregoire, Sheshatshiu

I don't really foresee any real problems like those people in Knob Lake. They didn't lose their way of life or livelihood. Brigette Nuna, Sheshatshiu

6. THIS LAND IS OUR LAND: IMPACTS ON LAND RIGHTS
I am not happy about the drilling at Emish. There never was any white person at the place when I was growing up. I am not happy about the environment being destroyed around that area, about the animals being driven away. It will kill them. The white people did not tell us they were going to drill, only after they had already made holes. My father and grandfather and my relatives were born at Emish. What will happen to my grandchildren after I'm gone, when the land where their ancestors lived is gone? This does not make me happy, knowing that my birthplace and rights are being destroyed. It makes me sad that the white men are breaking the land. I did not grow up with Akeneshau [white people]. Monik Rich, Utshimassiu elder

The white people did not consult the Innu before they came to explore for minerals on our land. I think the Innu would have an answer for the companies if the Innu were approached. It is no good for the white people to come in and do what they please. The fish will start to disappear. Emish is probably the best hunting ground for Davis Inlet Innu. Charlotte Rich, Utshimassiu elder

The government has taken away our land rights. They call our land "Crown Lands," lands such as Labrador City, Wabush and Schefferville. We know our ancestors are buried on our land like at Emish. The Innu say this land is our land. Then why do Innu go to government for land when the government stole the land from the Innu? We have only just begun to awaken to the word "land." Many times the Innu have fought for what we thought was right. Elders did not understand why we had a framework agreement. That is the start of losing our land rights. Our leaders should have a gathering/meeting with all elders to further discuss this issue because they are the ones who pass on our right to live, fish, hunt and survive on our land. Too many meetings have been held with non-Innu. Group discussion at Sheshatshiu workshop, as reported by Ann Rich

Sixty-five percent of the Task Force's sample group stated that the mining developments were a violation of Innu land rights. The percentage was lower for the Sheshatshiu sample (25%), probably because fewer Sheshatshiu Innu use the Emish area for hunting and fishing. Some people talked about this issue with very angry words. Others spoke of the pain of seeing sacred land being destroyed, of Innu people no longer being able to play their role as keepers of the land given to them to care for by Mother Nature. Some respondents spoke of how the rock and minerals that have been found at Emish belong to the Innu, in the same way that the Innu and the animals belong to the land and the waters. Some respondents spoke of how elders who passed away years ago would not have liked what is happening at Emish now. In a January workshop discussion in Utshimassits it was mentioned that the government should not be allowed any more credit. It was suggested that the government has taken Innu resources and made itself rich, and it is now pay back time for all the losses Innu have experienced.

I already say to one of the company people how upset I am. I told them I really don't like what's happening in Emish, speaking from the bottom of my heart how I feel about the beauty of this land. Animals will be destroyed, rivers will be polluted, all different kind of fish will be killed. In 1940, I used to stay in Nain and Emish area. I remember where people used to harvest furs. I used to see Settlers hunt caribou around Emish. Almost all elders used to stay in Emish the whole year around. I think all elders are opposed to this kind of development, but I don't know about the new generation. The company will not stop exploring our homeland until they hit another jackpot. The more companies are doing exploration the more helpless we are. What is going to happen to the people that still hunt in Emish? Where they are going to get the animals? What is Emish going to be like in next 15 or 20 years from now? Manek Mistenapeo, Utshimassiu elder

I never ask anybody about who owns the land. We are looking after the land and all living creatures on earth. We look after our culture and spirituality. Philip Rich, Utshimassiu elder

A number Utshimassiu respondents talked about what the land at Emish means to them, how they grew up, had children, buried loved ones, traded and continue to hunt and fish there. It is a place where Innu have gathered and met with the Inuit. Some respondents worried that the people who use the area for hunting and fishing will no longer be able to practise that right. Old trails will be destroyed. Others were concerned that sacred burial sites or important archaeological sites would be disturbed or destroyed by mining activities.

We all know it's our ancestral home. Our ancestors left the land for us to use and to have respect for it, as they have always done when they still roamed the land. That's where I was born and where I grew up and also one of my children was born there, so how can I approve of this mining? Mary Georgette Mistenapeo, Utshimassiu elder

I don't like the mining in Emish. The land is my birthplace and I hate to see it being destroyed by mining companies. Marie Theresa Piwas, Utshimassits

The people here know that they come from Emish. People have always found food and animals around the Emish area. Not just the Innu but also the Inuit. I paddle on a canoe to Emish, and in the winter I walked from Emish to Davis Inlet. When making the agreement, the Innu Nation should not be tricked by the mining companies. It should recognize that the land that belonged to our ancestors now belongs to us. We were here first. We cannot just blame the company. The government is giving away our land without our permission. I have never seen the government in nutshimish in my 50 years. There are burial sites of our fathers and grandfathers at Emish. They should have told us before they started digging. My great grandfather is probably drilled to pieces. Edward Piwas, Utshimassiu elder

The white people should not have touched anything that didn't belong to them. They should have talked to the people first. The land is very important to Innu people. The rock they found at Emish belongs to Innu people. There are a lot of burial sites around the Emish area, they should try to preserve the burial sites. Elders who passed away years ago would not have liked what is going on at Emish. Group discussion at Utshimassiu workshop, as reported by Akat Rich

Some people in Sheshatshiu said the Mushuau Innu have more to lose from mining at Emish than Sheshatshiu Innu because that area is part of their hunting territory, but a few people in Sheshatshiu hunted and lived at Emish in days gone by.

The white man wants to control our land. Our people were there first, it is our land. I have seen Emish when I was a young boy. I've walked and hunted on that land. I was the first to be at Emish, before Thomas Noah and Tshenish. Luke Nui, Sheshatshiu elder

My mother's grandfather was buried in Emish, Apenam, in the 1800s. Brigitte Nuna, Sheshatshiu

Innu rights are protected under the Canadian Constitution. Innu people have never surrendered these rights to any government. Some Task Force respondents questioned the legal grounds on which the government has appropriated Innu lands. A few spoke of how Innu people are jailed when they try to protect their land because governments refuse to enact any interim protection before land rights are settled.

It is my understanding that the law says any person who owns property or land has the right to own that property. I don't know why Ed Roberts defends these mining companies. Justine Jack, Utshimassits

This is our homeland, nobody is going to tell us what to do in our homeland. Someone is trespassing in our homeland. We need to tell that trespasser to halt. It is like someone has entered your residence and has started ordering you in your own home. This is not right. We Innu have human rights, our land rights. We have the power to make our own decisions. We need to tell the companies that they have broken Innu Law. Whenever Innu are protesting on their homeland, they are always told that they are breaking the law. Who's breaking the law now? Our human rights are being violated by the two governments. Simeon Tshakapesh, Utshimassits

This land belong to us, the Innu. We have protested over the land and we ended up in jails just to protect our land. When Innu walks in the whiteman's lawn, the mounties would act right away just to arrest the Innu. Sam Mistenapeo, Utshimassits

The government is ripping off the Innu and Inuit people. In February, we went to see the company. We didn't see any of our people working there. We couldn't get to see the company. It was our right to see them on our land. We didn't break any laws, but the RCMP was called in. The company was wrong not to meet with us. The Innu people are not being heard. Joachim Nui, Utshimassiu elder

A number of people pointed out that the new mining activities were the most recent in a long line of violations of Innu rights, including the mining at Schefferville and Wabush, forestry and hydro-electric projects and low-level flying. Some people thought that a land claims or land rights settlement should be completed before any mines were developed. Others spoke of how it is like the government is giving away Innu land when it issues permits to explore, build roads or whatever.

I think the mine development and exploration is one way where outsiders do not show respect to our aboriginal land claims, culture and traditions. They do not care about our people and their way of life. Judith Rich, Utshimassits

To explore how much resources there are is alright, but mining development on a large scale would have to wait for a land claims settled. We have to keep the mining companies in as small an area as possible. Joseph Mark Rich, Utshimassits

Some people spoke of how the Innu are always ignored, how the government and companies always get what they want. Some respondents expressed anger that the governments are salivating to see this development go ahead when for years they have stalled their approval of the relocation of Utshimassiu Innu to Natuashish. Some felt the government should be held responsible for all the negative impacts that will result from ongoing appropriation of Innu land.

For income, I haul wood. There is hardly any other work here. I am only 42 years old, but I was raised in the country. There is high unemployment. People suffer. When we ask the government for funding, we get so little compared to what we are giving up when the land is raped, resources extracted from our land. I will keep requesting but I will be ignored until I die. The companies have claimed all the Innu land for mining. Natuashish where we want to move to, they have even claimed that site too. The companies think we are not moving and are just blocking our path. The Government of Newfoundland is behind this because it issues drilling permits. We should request more funding for relocation if the government and companies can spend so much money to develop mines. It looks like we will never be moved. Once the land at Natuashish will be ruined of its natural wealth, relocation will happen. We are prisoners on this island. In the spring and the fall when the ice is freezing or thawing, we cannot go to the mainland to hunt. We hunt as far as Border Beacon and on the Quebec side of the border. We have been waiting 25 years for running water. People drink contaminated water which leads to disease and death. The fish are not around like they used to be. We are on the bottom of the list of government officials. The government views us as alcoholics. The government lies to himself and everyone else when he says this is not Innu land. All of Labrador belongs to Aboriginal people. That is what the elders say. This land has been stolen and we have been given so little in return. Many times I try to find jobs. Where will the wealth come from? Will I apply with Voisey's Bay or with the Innu Nation? The mine is the only place where the wealth is coming from. Joseph Mark Gregoire, Utshimassits

We as Innu people have faced many problems because of outside agencies. Our Nation has been almost destroyed. When we have tried to have our problems heard, when we have tried to stand together, we are jailed. But the more people we can reach with our story, the stronger we are. Should we confront the company or should we stand beside it? Mining companies are ignoring what we have said. Newfoundland believes they own the land. An MOU (agreement) has been signed with DFR, but many other companies doing exploratory work have not signed. This is an opportunity for you to express your views to mining officials. If you listen to them today, they will sound like they care for the earth and the Innu people. But I don't believe them. They have come here to rape and destroy our land. The mining officials believe we have no rights. One thing they will take advantage of are Innu under the influence. They will employ them. It is hard. Unemployment is high. It will be much harder if we lost our way of life. I was looking at the photographs on display here today and they sickened me to see so much land destroyed. Is this what we have to look forward to at Emish? It angers me that you continue to explore without consultation. It angers me how we sat together and when the elders told the stories of the land, we were told, "that's really nice, very interesting, we've heard it before." It angers me that this was said to our elders who carry the stories that we follow for the survival of the land. It angers me to hear what mining officials say on the media. Our concerns are just ignored. You have resources to produce propaganda like the Voisey's Bay News supplement in the Labradorian. We don't have dollars to compete with that. When I see those things, I often think of giving up, but when I hear the elders speak of the land, I know I can't give up. I have to protect what is ours. Katie Rich, Utshimassits

A number of respondents talked about how the white culture does not care about the land and is only interested in the money, and how Innu rights are always trampled on for the almighty dollar. Some people pointed out that money doesn't last, but the land will always be there for Innu children and grandchildren if it is not destroyed. A few people talked about how governments are always wanting to develop Innu lands to create jobs for people who do not belong to this land. Some people said that the Innu have never wanted to deprive others of their livelihood but resented that they were expected to give up the means of providing for their families in nutshimit.

The only good thing I see is people who will be working at the mine will benefit economically but on the Innu side poverty will be visible in terms of culturally and spiritually. The company will be creating the number one money making capital city of the north. We have already seen and heard the stock market has had a record of trade. Business-minded people will be buzzing in and out just like mosquitoes. Utshimassiu man

I feel that the land that is going to be destroyed is very important to the Innu people, because it dates back to when our ancestors were in that part of the land. The Whites don't think of the damage they're doing, they only think of the money they're going to make. Mary Ann Montague, Sheshatshiu

I was born and raised in the country. The government is playing a lot of games with us. I don't believe the non-Innu people. We never saw poisons happening in the country when I was young. The land will always be here, but money can be here today and gone tomorrow. Everybody needs money to live, but we don't have to accept dirty money. I hear Newfoundlanders are very angry about the loss of their way of life and the fishery. They don't want to lose their rights. Why do they want us to lose our rights? I am not searching to be rich, to have flowers around my house. I am searching for something in our hearts, something peaceful, meaningful, culturally relevant. We want the same rights that other cultures have, like the Chinese or the French. My grandfather told us stories not just about the ground we stand on, but also the water, the berries, trees, hills, medicines. We have the stories of our grandfathers, like mine who was Joachim. He said the first people in Canada were Innu. What has happened to our rights? How many times do we have to say it? Are people's ears connected to their brains? These people who are experts and those who have PhDs - we have our own people with great knowledge as well, who know about animal life. It hurts us deeply when the animals and the land are destroyed. My grandfather's name was Ashini, which means "solid rock". We need to be just like him. Not everybody has to be the same. We don't have all the same needs. I'm not saying we don't like you, the white people, that we hate you. We just want to be afforded respect which we will give back. Kathleen Nuna, Sheshatshiu elder

It is too big for the government to ignore. In Newfoundland with the fishery gone, the government is happy it has the mine to contend with. It means jobs for people of Newfoundland. Chances are there will only be a handful of Native people who will be hired on. The land will be destroyed, animals and birds will lose their habitat. Fish will be killed off by the pollution. Trees will be gone. What will be left is a big hole in the ground. It's worth 20-30 billion dollars, but no amount of money will stay here for long. Eventually it will be all spent up, what then? Generations ahead of us will have nothing, no land, animals, only what we once were, faded out, people of the land with no culture and way of life gone forever. The government wants our land so it can pay for the bills other people have created. Governments don't care about Aboriginal people. All it really cares about is money and creating jobs for its own people. It's just as plain as black and white. Sheshatshiu man

Some people spoke of how Innu people are losing more and more land as outsiders continue to claim Ntesinan. As the number of outsiders increases, the Innu are becoming strangers on their own land. The increase in the white population occurring as a result of mining developments will help to further drown out the voices and rights of Innu people. Some people feared that companies and government will take over all the land. The future of Innu children is very uncertain.

Innu people have never surrendered their lands to the mining companies, nor the governments. The Land Claim's never been settled. They shouldn't touch our lands because Innu people never approved for this kind of exploration. We as an Innu Nation should think about our children, what negative impacts will occur for them in the future. We all know what is going to happen to them. We must act now instead of talking and writing. The Innu and Inuit and whoever is against the mining at Voisey's Bay should get together and start to plan what we are going to do. If we are strong minded there must be a way of dealing with this matter. Tomas Poker, Utshimassits

At the workshops in January, people spoke of the ever increasing pressures on the Innu to settle land rights with Canada and Newfoundland. Innu from Sheshatshiu and Utshimassits had been asked that same week to vote in a referendum on whether they supported the Innu Nation signing a framework agreement with Canada and Newfoundland. The step would lead to official negotiations towards a land rights settlement. Workshop participants expressed both fear and confusion over this. Some people felt that agreeing to accept the framework agreement meant people had already also accepted negotiations with DFR for an Impact Benefit Agreement. Others insisted that the two issues were separate. Still others thought that all pending negotiations were connected - negotiations for land rights with the governments, for an IBA with DFR, or for relocation of the Mushuau Innu. A number of people from the Task Force's sample group also spoke of the need and urgency for a land rights settlement.

Regarding the referendum that was held this week, we voted yes for the framework agreement. We have already agreed to sit at a table with governments. It looks like we are already agreeing to this development. But some people are confused. Is this workshop talking about the same thing as the framework agreement? Some of us thought the referendum results does not mean we agreed for Voisey's Bay to go ahead. But some of us thought saying yes to the framework agreement meant saying yes to Voisey's Bay. We're afraid of the framework agreement and that our children will be lost if there is lots of employment. Small group workshop discussion reported by Tony Penashue, Sheshatshiu

We should work out land claims right away or there will be nothing left, company will have it all. Brigitte Nuna, Sheshatshiu

7. DAMAGE TO THE LAND AND ANIMALS: ENVIRONMENTAL IMPACTS

In the past, the Innu used to travel in the country looking for food, or a place to camp but they did not do any damage to the land. In our language, 'exploration' is the same word for 'damage'. They are destroying our land and the worst yet to come is development. They will destroy and pollute the whole area of Emish and other parts of Ntesinan. Many lakes will be contaminated. Fish will die. Animals, big or small, will move away from Emish. Outsiders will built their own cabins not only on every lakes and rivers in Emish area, but in other parts of Ntesinan. Innu and Inuit will no longer be able to hunt and trap in that area, or there might not be any animals in other parts of Ntesinan. Mark my words, in 20 years from now, the beautiful waters and land of Emish will become a wasteland. I might not be here to see it but young Innu and Inuit will live to see it. Then they will know why Innu Nation always tried to protect the land. George Gregoire, Utshimassits

Almost all the respondents from the Task Force's sample group stated serious concerns regarding the impacts of mining activities on the land and the wildlife -- 92% in Utshimassits and 87% in Sheshatshiu. People used very strong words to express these concerns. They said the land would be destroyed, raped or ruined - the Innu would be left with a wasteland. It would be a disgrace to look at. It saddened some people to know this and angered others. A number spoke of the unspoilt beauty of the Emish area and others mentioned that the destruction of the land was not worth the billions of dollars that would be made from the development.

I think if the mining starts it will destroy animals, fish, waterfowl. The rivers will be polluted. That's where I grew up, in Emish. Almost all Innu people used to stay in Emish. That's how they survived from the land. The mining developments will destroy caribou lichen and fish habitat and all living creatures that live from the land. Simon Noah, Utshimassiu elder

Two years ago, I went to Emish with an elder. She told us a story and showed us where she lived. It's such peaceful country which holds a wealth of history. The culture is very strong if you pay attention to its history. I had my two children with me, and my sister, husband and mother. There was lots of wildlife: partridge, porcupine, fish. There was no drilling taking place then, nobody belonging to the mining companies. I didn't want to leave. My children were also very happy to be there. This is shared Innu and Inuit land, but the wildlife also own the land as much as anybody else. This mining disturbs me. I am very upset. I don't want a job there. I don't want money. The land, the history, the people are what is important. My brothers are still hunting. Emish is used a lot for hunting. I have four children. My sons asked me to go back there. I told them it's different now. I don't even like to hear when people talk about Emish. It angers me what is happening. It's ugly to look at those slides of open pit mines, really disgusting. It is like the land is sick with disease. That's what it feels like. Nympha Byrne, Utshimassits

I think about the beauty of this Land, the Mountains, Animals, Trees that they will be destroyed. They will even destroy spawning grounds for Fish. Rivers will be polluted. Even the food chain will be destroyed, and parts of Innu culture. If the mining is to go ahead, is like raping your own mother and getting away with it. They will not stop until there is nothing left for Innu. Utshimassiu man

I would like to express my own feelings about how the mining companies are raping our land without our consent. There are a number of people out in the country today, in camps, evidence that the Innu still used the land, that our culture lives. They are not here today to voice their opposition to what is happening at Emish. On your way here in the plane, I'm sure you saw trails of caribou in the ponds and lakes. We have to look after these things on our land so they are not destroyed. This is what we respect, what we live for, how we keep in touch with Mother Earth. Since the outsiders' discovery of Emish, some whitemen have become very wealthy. What they extract from Mother Earth, they have not given back to the rightful owners, the keepers of the land. My mother was raised in Emish. When she heard of the mining companies at Emish, she was really upset. My grandparents are buried there. My father tells me we have to take care of the people who are buried there. Katie Rich, Utshimassits

I heard all the geese are gone from their nesting area in Emish. There was a lot of fish there and game like porcupine, moose, beaver, black bear. It is a shame for it to be destroyed. I will feel unhappy about it. I have been there many times in the spring and fall. One spring time when we hunted at Emish, we killed 3 bears, and 700 fish. But the past spring, we couldn't go to the same place we hunted and fished because of the mining companies that are drilling there. Another thing we used to drive old women there and they loved the beauty of the land and the wildlife that we killed. If the mining development goes ahead at Emish, my people, my friends and I will lose everything there, our yearly hunting will be lost. Hank Rich, Utshimassits

Some people worried about all the other exploration camps being set up throughout Ntesinan. People in Utshimassits were especially concerned about the stakes at Natuashish where they hope to relocate. Some people have seen evidence of problems at some of these camps, for example, abandoned gas tanks. A number thought that the white people would feel no remorse for the destruction their mining would wreak at Emish or in other parts of Ntesinan. There is only one earth. The Innu way of life depends on this earth. A few people mentioned that Native people will be the most affected when the land is destroyed.

If developments go ahead, where are we going to go in nutshimit to practise our way of life? Almost all of the land is being staked by mining companies, and they are paying for that piece of land. It will be their's, and we won't be able to use that land anymore. We should be able to go to nutshimit to hunt where we want. Basil Penashue, Sheshatshiu

Our land will be destroyed and our animals will be poisoned. It hurts me to see this. The white men are just here to ruin everything on our land. They want to control us and our land. We were given this land to keep it not destroy it. Today people are starting to wake up to what is happening to the land. Mary May Rich, Sheshatshiu

This summer I was working with an archeologist at Shapio Lake where companies were planning to drill. I didn't like the idea of companies wanting to drill there because the place is very beautiful and there was all kinds of wildlife there. I saw geese, ducks, partridges and caught lots of fish. All the wildlife will be gone if companies are drilling there. Edmund Benuen, Sheshatshiu

A number of respondents said they do not believe that the governments' laws and policies do enough to protect the environment. Many people are worried about pollution problems of the water, land, air and plants -- pollution from tailings, acid mine drainage, chemicals, oil spills and garbage. One person who worked at the site said that the cobalt that has been discovered is radioactive. Some people worry that rivers will be dammed for hydro-electricity, that marshes will be destroyed and putting culverts under brooks will disturb the water systems. Some mentioned that the building of infrastructure such as roads, airstrips, a town or a railroad will contribute to pollution and destruction. Trees will be cut down and gone forever. Innu medicine will be destroyed.

Tailings are very dangerous and they are saying the tailings should be dumped in the ocean. Some say the elders are no longer the keepers of the land. Maybe they're finished with it. Tshenish Pasteen, Utshimassiu elder

I do not like what is going on in Emish. Because the Innut still hunt in Emish. If the mine goes ahead they will drive the animals further North. The rivers will be polluted, they will even puts dams on the rivers. Germaine Tshakapesh, Utshimassits

Not a very good sight, no fresh air (air pollution) only the smelly mining development here. There won't be enough energy in our bodies, even the animals will feel the same, and the meat that we eat, we won't have our strength that much. All the peaceful forests will be gone and the animals will be gone too. Justine Jack, Utshimassits

Many respondents said they were worried about the effects of the pollution or contamination on the food chain. Animals will lose their source of food and the Innu will lose theirs. The animals -- caribou, fish, porcupine, bears, geese and other waterfowl -- will eat contaminated food or breathe in contaminated air. They will become sick or dangerous. Some people thought animals could become weakened, carry deadly viruses, or even die from this contamination. People will eat the animals or drink the polluted water and also get sick. Elders have already seen animals on Innu land dying for reasons that are unexplained and unnatural. Some people worried about the effects of the injections that wildlife officers were using to tranquilize the animals, whether this could make people sick if they ate them. A few people thought some species would be wiped out in that area and some went so far as to say that Innu people could even die from this pollution or destruction of the environment. All of these issues were raised repeatedly in our interviews, questionnaires and workshops.

If the mine is to go ahead, the caribou will move further north because of the mine. I know I have always gone there. I don't mind the exploration work, but mining is going to be the problem. What I think about those companies is they are trying to kill us slowly. They will pollute the rivers, all different kinds of fish will be destroyed or not fit for human consumption. Thaddeus Rich, Utshimassits

Employees from Emish took a bear in a trap hole, made fun of this animal. They gave him a shot of tranquilizer and watched it slowly put to sleep. When the elders heard this, it was a devastating thing for them that non-Natives could even do this to our animals. At Voisey, there will be a lot of sewage and pollution, sign that tells us that water will not be fit to drink. We have a lot of medicine in our land, a lot of it has been poisoned. We are looking after our animals, but the government is ignoring our very own right - the right to live off our land. Store-bought food is expensive. In nutshimit, you pay nothing. This was our grandfathers' land. Now we have taken their place to look after it with care. We will die for our land before the job will be done. Elders mention that we have animal masters and we should be careful of them. The young people do not understand the meaning of these caretakers for our people. If an animal is not well taken care of or if you take more than you can have, elders know that is not right for the masters. We need to let our young people know. Group discussion at Utshimassiu workshop, as reported by Ann Rich

I don't like the exploration because the land will be destroyed. Lots of wildlife will be destroyed or animals will be extinct. I used to go fishing in Emish and in the spring I used to go on goose hunting. Rivers will be polluted. Eric Mistenapeo, Utshimassits

The government has his own animals like chickens and cows, and it protects them. Once all the land is destroyed, the company will not be able to restore the land as it was. The fish and water will become polluted. We cannot prevent the animals from going to the site to feed. The animals will be contaminated and these animals are hunted by the Innut. The people will get sick from eating the animals, birds and fish. Have the mining companies made plans for the animals' future? The whiteman trains his domestic pets, cows, chickens, pigs, horses. He feeds his animals and takes them to the doctor when they're sick. The wild animals survive on their own in the country. How can we protect the animals after they've destroyed the plants that the animals feed on? They will only leave behind the poison. The Innu want to see animals stay healthy. If the animals are killed by this development, how will the company replace the animals -- geese, ducks, partridge, for example, and all the small animals? The land, harvesting the animals is our way of life - harvesting caribou, fish, porcupine, geese, plants, marshland, ducks. Group discussion at the Utshimassiu workshop, as reported by Simeon Tshakapesh

Many people think caribou will no longer migrate to Emish. Other animals will lose their habitat or mating grounds. Waterfowl will abandon their nesting grounds. An increase in the number of helicopters and airplanes at Emish and other exploration sites will disrupt the peacefulness of the country, harass the animals and drive them away. Over-hunting by non-Innu workers and the development of more sports fishing camps were also identified as problems contributing to the destruction of land and animals. One respondent was concerned that the Innu would not be allowed to hunt at Emish.

The caribou migration route and breeding grounds will be ruined and destroyed. The future of our children is at stake as hunters and Innu. Mary Jane Andrew, Utshimassits

The only problem I see is if the outsiders are allowed to hunt. They will over-hunt the area. There will be nothing left for us to hunt. They will build hunting camps everywhere. Leon Tshakapesh, Utshimassits

Animals will be displaced from their habitats, i.e. nesting areas, and move to other areas which will probably be unreachable to the Innu. Lands in the immediate area will be polluted, destroyed, etc. Mining and exploration areas will be off-limit. Raphael Gregoire, Sheshatshiu

Some people pointed out that the kind of impacts people fear can be seen in many other parts of Canada. A couple of people expressed concerns about how all the tampering of white developments on land is disrupting the whole ecosystem of Mother Nature. They thought the earth is reacting with disasters like hurricanes and earthquakes to all these assaults from developments. One of the groups at the Sheshatshiu January workshop felt that some of the unusual environmental occurrences being experienced this year (for example, the lack of snow and the presence of robins in January) were also due to industrial developments. A couple of people talked about their fears of what the animals spirits will do because of all the destruction, how people could die if more land and animals are destroyed.

When I hear on the news or TV regarding exploration work and the developments to come I really hate it. When our elders talks about Emish in the past, about good things happening there, I really feel sad about it because the land will be destroyed and gone. I know there are Innu people buried there. I wonder what's going to happen to them. The white people just damage the land, especially the animals who are very sacred to us. When I hear that the boat capsized near Nain, that might be the sign the animals are angry at us. Penash Rich, Utshimassits

Some people spoke of how government and industry would never understand what the land means to the Innu because they do not share their world view and values with regard to the land and the animals. They talked about how non-Innu people don't have the expert knowledge of the Innu about the land, the animals, about Innu history and culture. The governments' regulatory and environmental protection agencies also fall far short of protecting the land and the animals in a way that would reflect Innu values. Some mentioned how our participation in the government's regulatory processes is token. For example, some felt that the Federal Environmental Assessment Review Process for the low-level flying was just a rubber stamp process for the Department of National Defense and that Innu concerns were never taken seriously.

You say the government is protecting the land and the animals. My grandfather never injected animals to fly them away somewhere else. We protected the animals. You are making them suffer. We never heard of such a thing. I have heard of helicopters flying over caribou and they ran off a cliff. I never heard of that as a young girl. The caribou are always running with all these aircraft. You are destroying our way of life. Mary Jane Nui, Utshimassiu elder

You tell us about the regulations you will follow because these are the laws of the governments, but what do you know about me, my father and mother sitting here. Do you think these regulations will solve anything? I don't pretend to understand all that was spoken here. This language of geologists and mines, I don't understand it although I'm fluent in English. How do you expect these people to understand it? We have values different from Europeans who see the world as a commodity. My mother and father have a close relationship with the earth. Maybe the closest in your culture would be the farmer. Can you tell me that your regulations from St. John's will protect the land in the way my parents view it? I don't think they can ever understand you because their values are so different from yours. It hurts because I am part of an organization which tries to educate and inform people to the best of our ability. But we have failed miserably, because I've gone to school and begun to think like you. I am like you to a certain extent. Through my schooling, using a foreign language, I was made to understand things the way you do. I am a full-blooded Innu, but I am bringing foreign values to my parents. They are telling us, "Stop, we are going the wrong way." The rest of the world may see our world as primitive, but this is our way of life. Tomorrow you will continue to do what you are doing at your own pace. I know you're listening, but I don't know if you're hearing. If I was to come and try to change your way of life, make you Innu, it would be difficult for you. That's what you're asking a whole people to do. Ben Michel, Sheshatshiu community workshop

I was raised in the Emish area. The government is only looking at how it can sell Innu and Inuit land. We are poor and the government is still taking away from us. The animals and fish will be killed. That is what I live off of. I only went to school for five years. What has happened to all the fish? The Newfoundland government sold all the cod. The government is running everything. We haven't seen the cod for many years. The government should leave things the way they were. Joachim Nui, Utshimassiu elder

The government consults with the Innu before issuing its permits. It is true that they send us their permit applications, but our comments about refusing any of these applications are just being ignored. Daniel Ashini, Sheshatshiu

There were only a handful of respondents in both communities who thought the land would not be destroyed, or that the destruction would be limited.

I think it's going great, knowing what I didn't know. I think land isn't going to be destroyed. Well, I'm going to enjoy the job if they don't fire me. Sylvester Jacobish, Utshimassits

Animals will be killed and wasted and the land will be polluted. That will be the problems. But some animals will survive the mining. Caribou will survive because caribou is hunted at Churchill Falls. Not all the bush will be destroyed. Mining may be good at the beginning like what happened at Schefferville, but white people left the mine there when they couldn't find a buyer for it. It is a waste of natural resources, like animals, water and land. Joseph Nuna, Sheshatshiu elder

It doesn't bother me that the land is being developed - like in Schefferville, Churchill Falls. People still go there to hunt caribou. Every time we discuss, we don't always tell the whole [--- Unable To Translate Graphic ---]truth. Sylvester Penashue, Sheshatshiu

8. JOBS: INNU HOPES AND FEARS

What I like is there will be jobs for those people who are unemployed. I don't like to be on welfare all the time. But I got no choice. There are no jobs in Davis Inlet. I can't say that I support mining or exploration. Two of my sons got no jobs, so what choice do they have? I think people should work at the mine like if they want to survive. I'd like to see that Innu should get good jobs and higher pay. Everything is too expensive at the store in order for Innu to survive. The Innu people should train first. I wouldn't mind getting a job as a labourer. I wouldn't mind if I go training anywhere as long as they promised me a good job. Simon Noah, Utshimassiu elder

Of the respondents from the Task Force's sample group, many in both Utshimassits (78%) and Sheshatshiu (58%) thought jobs would be the one good thing that might come out of mining developments in Ntesinan. They spoke of how too many people are unemployed now and jobs would enable them to put food on the table, support their families, and buy things such as household goods and furniture, or skidoos and canoes. People would no longer have to depend on social assistance. Many talked about how Innu should get high-paying jobs and job security. A few people mentioned that the prospect of jobs might encourage young people to get training or education to qualify. One person thought getting a job would give a person more self-respect and a couple of respondents thought it would help the person drink less.

The good thing about the mine, is I work for it, earn it, I put food on the table so my family would be able to eat, pay my bills, husband be proud of me. Sheshatshiu woman

I think these jobs are great because it is the money that talks. Even me if I don't have the job, I would apply there and work just to feed my family once I hear on the community channel that there is a lot of money up there. But I think that the companies are buying Innu people just to overrule the people who opposed the project. Andrew Rich, Utshimassits

It is a good thing economically because we need a job to feed kids, pay bills. If you want to oppose this, pay my bills, feed my kid. It will bring good jobs. Rita Rich, Sheshatshiu

I think I'll be happy to get the job and receive good pay. Dominic Gregoire, Utshimassits

Jobs in Sheshatshiu are scarce, only about 20% of Innu work here. People are important in the community. And it is important for Innu to work to support their families. Social Services should only have to help the disabled people. Basile Nuna, Sheshatshiu


I support jobs because today many unemployed young people are waiting to be given jobs. People who have finished high school are still with no jobs. Only two carpenters are employed now and there are many of them. Frances Penashue, Sheshatshiu

I think the mining development should go ahead and I would like to see many Innu people working at Voisey's Bay, and not laid off, but I am also concerned about the wildlife. Today the Innu don't spend much time in the country anymore. It would be good to see the development go ahead. Joseph Mark, Sheshatshiu

If it's a good place to find work and if the Innu think it's a good idea for students to work there, I will try to find a job there too. Dawn Marie Rich, Utshimassits

I would like the younger generation to work to support themselves. When I first started working with the cutting of forests, I only got paid $100 per week. It was a start, a beginning. Joseph Nuna, Sheshatshiu elder

People expect the following jobs may be available if a mine goes ahead at Emish: heavy equipment operators, mechanics, blasters, drillers, line men, hydro operators, secretaries, bookkeepers, janitors, maintenance people, security personnel, airstrip operators, store clerks, cooks, caterers, plumbers, managers, dock workers, plane ticket agents, carpenters, painters, construction workers, electricians, garbage collectors, cleaning toilets, underground miners, observers, Native liaison officers and ore samplers. A number of people also hoped that the mining might create spin-off businesses which would hire Innu in the communities.
I think the mining companies will create any kind of jobs for everyone--depending on how qualified you are--from a dishwasher to a geologist. They will lure anyone, Innu or non-Innu, to support the mining developments because of its employment. Mary Jane Andrew, Utshimassits

Some people expressed anger or disappointment that the Innu Nation has not done more to create employment for people in their communities. They expressed resentment at the Innu Nation for being against so many developments in the region. Some thought it was easy for people who have jobs and bring home a regular pay cheque to oppose these developments. A few people also thought they had better chances of getting work outside because they said most jobs in the community went to relatives of the leaders. A discussion group at the Utshimassits workshop in January thought Innu people would get jobs at Emish whether the Innu Nation negotiates an agreement with the company or not.

People should have a chance to work at Voisey's Bay. I don't know how to hunt. Even if I went to the country with a gun, I couldn't feed my children. But I could support my family with a job. There are many young people like myself. The land is very important to us, but Voisey's Bay is a small area. People at the Innu Nation and the Band Council - it's easy for them to fight. But for us on welfare, $400 every two weeks for families with children, we are not happy with that. The Innu Nation could support us to get training to get jobs. I like wild meat, but want to work to buy food, clothes, a vehicle, things like the Innu Nation staff have. I don't have anything. We struggled for ten years against the low-level flying, but we got nothing. If the company won't give us jobs, then we should protest. Pien Gregoire, Sheshatshiu

I want to know about the jobs. Why can't our leaders give jobs to all the people who need jobs to support their families. I know for a fact that elders will never agree to the mining development and exploration, but the young people have a different point of view. They will more likely want jobs. Greg Penashue, Sheshatshiu

I think that there is a lot of money involved and people who want to make money. If the Innu Nation and the Band Council were not funded by the government, everyone who works in both offices at Davis Inlet and Sheshatshiu, I bet they would all be seeking employment there. I don't think no questions would be asked. I am frustrated about the people, my family and friends who are being left out. Etienne Pastiwet, Utshimassits

It hurts when I see people looking for employment. Our leaders don't really look after their people. I see in other Innu communities where people have work, e.g. Uashat. Voisey's Bay can't be stopped, it's too big. If we get compensation, we could use this money to make people work and it is a shame for some people the way they look at each other, e.g. this guy is a drunk, that's why he can't find a job. He wants to, but he can't find work. He is not well prepared to find work. If I was to look for work at the Band Council, they would be unable to give me work to support my family even though I am a counsellor. Maybe there are other Innu who don't like being homebound or being in the same place over and over. The doctor told me you are not well, but I feel it is right for me to help myself, to find something for me to do, something not too hard. I got lots of bills at the bank and bills across the river. Maybe if someone gave me a job I would be able to pay off my bills. Simeo Rich, Sheshatshiu elder

Almost all of the people who talked about the benefits of jobs also had concerns. Many respondents expressed doubts about whether Innu could realistically expect to acquire jobs at Emish or in other mining developments. As well, in many responses the negative impacts to employment and to Innu participation in the wage labour economy seemed to outweigh the benefits. Many respondents felt there would be few jobs for Innu and most of them would go to non-Innu and outsiders such as Newfoundlanders. Some pointed out that people from all the Labrador communities would also be competing for these jobs. Many also thought that most jobs available to the Innu would be low-paying, seasonal or short-term. The Innu would only get labourers' jobs such as cleaning toilets, collecting garbage, loading or unloading, jobs with a hammer and nails or a shovel - jobs that people would not be happy to work at for a long time. Some people thought these would be jobs that only desperate uneducated people who have no other alternative would want. A number of people thought there would be no jobs for women. This was mentioned at the January workshops. It was also pointed out at one workshop that DFR's list of jobs and qualifications indicates that the Innu will not qualify for many of the jobs on that list.

I think it's good but there are hundreds of people here who need jobs. I don't think they could hire all the people from here. Francine Nuna, Sheshatshiu

White people are taking over. People from Newfoundland work all over Labrador. They are the first to get hired. Jobs are scarce for us. I don't like it. We are poor. I liked it when people used to hunt rabbit, partridge. Now there is nothing. Young people should try to get jobs, but they don't care about the land, only the money. Madeline Michelin, Sheshatshiu elder

I think the majority of white people will have those jobs anyway, people from outside because white people are so many these days. And maybe Innu will not be hired. Madeline Rich, Utshimassiu elder

Many people were concerned about what would happen when the mine shut down and the jobs dried up. As well, some thought that the lifestyle and expectations that will accompany jobs could cause trouble.

They are destroying the land, our wildlife will no longer be there and the people who hunt will no longer hunt there. The company will not replace that. If they don't find ways to sell the minerals what's going to happen with the clean-up and restoring the land? The value of the minerals may drop and the company may leave the area. Just like Goose Bay, there are many buildings abandoned there because the Cold War is over and due to defense cuts. Maybe this will happen at Emish. Goose Bay got all kinds of services and that's how the Innu people began to depend on these things. In the past, those kinds of services didn't exist, but nowadays when Innu goes to the country, they bring everything, skidoos, gas, etc. If we don't have those things, what are we going to do? What is going to happen to us in the future? Will our future be good and prosperous? Will the company accept the responsibility for negative impacts like all the social problems. Joseph Nuna, Sheshatshiu elder

Jobs will be available. When mining is completed jobs will disappear. There won't be any fish for fishermen to catch when fish are destroyed by water pollution. Philip Rich, Utshimassiu elder

The good thing would be the employment that will be available for our younger generation. But once the mine closes, we will be back to the lack of employment in our community. We will be left with nothing. Kathleen and Sebastien Pastichi, Sheshatshiu elders

A number of respondents talked about how the Innu do not have training or are not educated enough to get many jobs, particularly skilled or management jobs. Many assumed that these jobs would go to outsiders. A number of people pointed out that the speed at which the mine was being developed pre-empted the possibility of Innu people getting trained in time to qualify for these jobs. Some mentioned that the poor quality of education the Innu are presently receiving makes it difficult for them to pursue college or post-secondary education.

Possibly jobs will be good, and young people who have reason to finish their education and train for a job. But some jobs are easy to train for, while others require 2 or 3 or even more years to get a degree. This is not good for Natives because there is a high dropout in schools today. Joanna Michel, Sheshatshiu

I think that no Innu people will get good jobs. It will be a big corporation and they will need educated people. Donald Rich, Utshimassits

There is very little lead time to train people to qualify for jobs at Emish. Whites will get jobs as most are technical. As usual, a few Innu will get labour jobs. Raphael Gregoire, Sheshatshiu

One of the groups at the January workshop in Sheshatshiu discussed how people should try to get training in other fields so that they wouldn't have to work at mining jobs that destroy the land. This group also thought that a mine at Emish might actually deter people from furthering their education.

Nobody will go to school because there will be a lot of work. They will want the jobs just like what happened in Newfoundland with fishermen. Jobs were available for them so they didn't bother to finish school. Once the fish ran out, where do they get jobs without any education? The same thing will happen here. The development will be lost and there will no longer be jobs when the mine will shut down. Group discussion at Sheshatshiu workshop, as reported by Francesca Snow

Many respondents spoke of the negative impacts or social problems that Innu have experienced in their communities when they had jobs. These respondents thought a lot of heartache would result from jobs. A group at the Utshimassits workshop said Innu had to ask themselves about the price they were prepared to pay to accept these jobs. A number of people said drinking would cause the Innu to get fired from their jobs, and if this happened they wouldn't know how to deal with their frustrations and more family problems would arise.

Jobs will create more alcoholism for those that didn't drink before. Sheshatshiu woman
I think people will be able to depend on themselves rather than on social assistance. They will be able to provide for their family. But people may use the money to buy more beer rather than buy food. They will go out to the bar and kids are left by themselves. There may be a lot of vandalism by young kids because parents are off working in camp. Probably more social problem like sniffing gas. Sheshatshiu woman

Innu will be able to support their families because of good income, but the bad part is workers won't be able to see their kids for a while. They will be made to drink more because of lots of money made -- lonely, unhappy, frustrated, feel trapped at work. Nancy Nuna, Sheshatshiu

The jobs will be good for the Innu, if they can hold on to the jobs. But they will have problems like boredom or alcoholism will probably be in the way of the work. Simeon Pone, Sheshatshiu

Good thing about jobs: Money -- support our family. Problems: Alcohol -- when the person get paid they get booze on the plane and then there's no way they can support their families. Mary Agathe Rich, Utshimassits woman

Some people were concerned about the safety and working conditions in a mine. They worried that Innu would be killed in accidents because they have no experience in this kind of work. Others thought health problems would result from jobs at the mine. Some worried about the dangers of working in an underground mine, which is planned for Emish ten or twelve years down the road. Some people were concerned that Innu workers would be treated in a negative, unfair or racist way by other workers or their bosses.

We should not encourage young people to look for jobs at Emish. We should ask for compensation to create jobs in the communities. If a person finds a job at Voisey, he has given his life away. The jobs are dangerous, danger lies within Emish for our young. Parents will miss them and lose them. Group discussion at Utshimassiu workshop, as reported by Ann Rich

These jobs will bring good money, but also health problem, because of fumes inhaled by worker. Socially the Innu won't be much different. Be like the white man, scavengers, cheating the Innu. Its bad effect, on one side will be sickness, cancer and on the other side it will be good economically. Rita Rich, Sheshatshiu

I think underground mining is very dangerous. Because a lot has happened in other parts of the country where miners are buried alive when underground mining collapsed. People will be scared to work underground. For sure there will be a lot of accidents if there's going to be an underground mine. Utshimassiu woman

I think people will abused if they are working there. Simon Mistenapeo, Utshimassits

I think Innu people will be given the lowest pay positions, just like the black people who were forced to work in mines and receive the lowest paid jobs. David Nuke, Utshimassits

A number of people we interviewed spoke of the danger of losing the culture when people get jobs because they no longer go to nutshimit or they become interested only in money. This was also mentioned by a number of discussion groups at the January workshops.

The jobs will bring more social problems, easy accessibility to drugs will be a problem, loss of Innu identity, trapped in community, won't be able to go hunting any more. Penash Pone, Sheshatshiu elder

I know that people think about jobs and they only go for the money. When people are in the country they care about their work and they look after how they live and respect themselves. Mary Georgette Mistenapeo, Utshimassiu elder

A number of people thought Emish was too far away for Innu people to work. This was mentioned more in Sheshatshiu than in Utshimassits. Innu workers would get too homesick being away from their family for such a long time. Respondents talked about how the Innu can't live this way. Many thought Innu workers would quit for this reason. Some people thought Innu would not work long at Emish because these kinds of jobs are not part of Innu culture. They said Innu people are not like the non-Natives who work at the same job for years. Innu workers always end up being fired or laid-off after a while.

It will be hard for the Innu to work so far away. He will miss their kids and wife. There will be all kinds of problems and he will probably lose his job. Josephine Rich, Sheshatshiu

People who are Innu want to see their relatives, kids all the time, so it is hard for people up at the site for them. Josephine Abraham, Sheshatshiu elder

If mining goes ahead five years from now, there will be a lot of social problems and the younger generation will lose their culture. Innu people will enjoy working for a little while, but whenever Innu person gets a good job, they get fired because of drinking too much. Anne Marie Penashue, Sheshatshiu

I think once a person works at Emish, first yes he will be happy he has a job, and will have money, but I don't think it will last to work there long enough. He will not see the damage the job will be doing to him. He will probably be drinking heavily, and will eventually get fired. The same goes for an Innu person who doesn't drink, he can't keep a job long. But for the white person, it's different. They rely on jobs and money. We have different cultures. We Innu could survive on wildlife in the bush, but for the white person, he wouldn't know what to do if he had no job or money. The land and the wildlife have always been a part of our way of life. There are people that still go to nutshimit, and love the life of nutshimit. People go to nutshimit to heal themselves when they feel too many problems they can't handle. In nutshimit, there is happiness, togetherness among the people. Elizabeth Penashue, Sheshatshiu

If people are employed, young people, they will never be able to be like the white man. White people have to be at work at certain time and us we are always behind schedule. If that happens on the job, young people might end up getting fired at Emish. Group discussion at Sheshatshiu workshop, as reported by Tony Penashue

A number of respondents stated it was up to individuals to decide whether they should work or want to work at jobs in the mining industry. These respondents included both supporters and opponents of the development at Emish. But a number of people also talked about the tensions, jealousies and fighting that would result within the communities because people were working at Emish or with other mining projects. Some thought they could never work there because this was Innu land, the companies had no business there, and the jobs were not worth the price of destroying the land. A number of people were angry at people who worked there. Some of them thought that Innu would not be able to work at Emish long because they would soon feel too guilty about wrecking the land. Their consciences would make them quit. This was expressed in three different group discussions at the January workshops. Some people also thought these jobs would serve to increase the generation gap because most elders would never accept this kind of development on Innu land. Some thought people would get angry at each other because not all Innu will be hired, or one person might get paid more than another.

We won't stop jobs. We can't stop the younger generation. What will we gain if we stop jobs at Emish? We will keep people going to Social Services. People are going for jobs and work rather than the country. What we will lose is our culture because we will change too much. Small group workshop discussion reported by Greg Penashue, Sheshatshiu

I guess it's up to the individuals, if they want to work there, because they've got to find jobs to support their families. But for me personally, I would never allow my husband to work there because that part of the land is very important to me, because our ancestors were there before us. Mary Ann Montague, Sheshatshiu

Innu should work if they choose so at whatever positions they offer and if they know how to work it, but they should always remember to protect their land. Tanien Poker, Utshimassits

The good thing about those jobs, the pay scale is high $50,000 to 90,000 a year. The problem will be those Innu people will be hated by their own people. Etienne Pastiwet, Utshimassits

The way I feel I don't like our Innu to work there. It seems to me like they are helping to destroy their own land. Utshimassiu woman

Maybe the people who have jobs at Emish are happy, but not the elders. Monik Rich, Utshimassiu elder

Some people thought the company was trying to buy the Innu and their land by offering them a few odd jobs. A discussion group at the Utshimassits workshop in January was also suspicious of the company's response to the job issue.

The jobs will trick us into liking mining developments. Akeneshau will tell us good/nice things about the jobs - this will make us happy. They will show us things, or give us things for free. This will only lure us to support the drilling. We will say the utshimau is very good, let's listen to him. This is also a trick and we have to watch out. Also, an Innu employed at Emish will say: "I make lots of money - it's a good job." Akat Piwas, Utshimassiu elder

The company is very good in how they provided this information on employment and training to us - the list of qualifications needed for certain jobs and how many jobs will go to the Aboriginal population. It is almost like they are trying to trick us, taking advantage of the unemployment situation and community profiles. They are implying these are some of the jobs Innu/Aboriginals may get and the type of training they may get. We want to get benefits for our generation, but we use the argument that we should try to ensure that future generations of Innu have to be considered in terms of jobs, royalties, etc. Group discussion at Utshimassits workshop, as reported by Lionel Rich

Some respondents thought Innu people have to take more responsibility for themselves in terms of getting and keeping jobs. They spoke of how people who want work have to go out and seek these jobs. They have to apply for the jobs and not sit at home expecting that someone will come and offer them one.

People should look after or be committed to their jobs not to cause problems for themselves. I know because when I have a job I'm committed to it. Mary Georgette Mistenapeo, Utshimassiu elder

Some people identified problems with jobs which they believe already exist at Emish at this time. A number complained about how few Innu have been hired there to date. Others mentioned that the hiring process takes a long time. Some people have applied for work at Emish but have never heard anything back from the company. A few cited alcohol as a problem on site and in the communities. Others pointed out that a number of Innu who have been hired to work there have already quit or been fired.

I have seen Innu women have applied for positions at Voisey's Bay. They did not get the jobs that they applied for. These women would like to see the exploration shut down. The questions the companies asked are sexist. Justine Rich, Utshimassits

They have good pay but when they are paid they sometimes do not return home, they go straight to Goose Bay to get booze. And in the future Innu people might not want to be hired by the mining companies. William Mistenapeo, Utshimassits

I heard in Goose Bay the workers in Voisey's Bay were making fun of the Innu and Inuit people. I think there is a lot of racism in Emish. I wouldn't mind getting a job in Voisey's Bay if they stop making fun of Aboriginal people. Utshimassiu man

There are only maybe three Innu working there now. They started maybe about ten all together. You can expect none will be given a permanent position within. We Innu will be mostly the outsiders to this major money factory. Luke Rich, Sheshatshiu

If we work at Emish, it will be seen as taking part in the destroying of the land. Jobs were provided already to Innu, but they quit. Why? Did they feel guilty? Homesick? Group discussion at Utshimassiu workshop, as reported by George Gregoire

From my experience, I know that many people don't like to go on welfare. We all need money to support our families and welfare is not enough. I was working at Voisey's Bay until I was caught drinking and got fired. There are lots of workers that drink there too [--- Unable To Translate Graphic ---]and bring in booze and they don't get fired. I support the exploration. I would like to see many people working there at Voisey's Bay. Michel Rich, Sheshatshiu

9. LOSS OF CULTURE

First the person is a hunter, then all of a sudden he is a miner. Everything is happening so fast. We will lose our Innu identity and no longer know who we are. People will be more lazy. Working group discussion at Sheshatshiu workshop, as reported by Francesca Snow

What will happen if a young person get a permanent job without ever learning his own way of life? It's going to affect him a lot. He is going to lose his way of life forever. If an 18-year-old young man had just started to learn his traditional way of life, but never completed, so he had his culture on his right hand and on his left hand he is qualified to get a good permanent job at Voisey's Bay. So he set aside his own culture, which he thought he would come back to later, to take it, or learn his traditional way of life later. If he get a good permanent job at Voisey's Bay, he will forget his own culture and will live like non-Innu, but that's their choice. But I wouldn't want to see that happen because what will follow is our culture will slowly disappear. George Gregoire, Utshimassiu elder

Half of the people from the Task Force's sample in Utshimassits (49%) said the mining developments would further erode Innu culture. A third (34%) of the respondents from Sheshatshiu also expressed this concern. Some people talked about it as Innu culture being destroyed. Others said it would be lost and still others described it as the culture eventually disappearing. Some thought the consequences of this could be fatal. A number worried about the future of the Innu. They said the future of their children and generations to come was very uncertain. Some thought their grandchildren would be lost like other Native children across Canada who have lost their language and their culture, and who don't know their ancestry. They worried their children would no longer think of themselves as Innu and think like the whiteman.

It will be our grandchildren that will lose so much. They will find no wildlife in our land, because now we still teach them about life in nutshimit. Where will they go? In a few years, everything our children learn will be computerized. They will lose our culture and our way of life will be lost if we let the development go ahead. Ann Philomena Pokue, Sheshatshiu elder

Innu people will lose their hunting capabilities, their hunting grounds. Drinking will be increased among other things. This development will have big negative impacts on Innu life. Maybe we are facing death already. It is very dangerous for the development to go ahead. Maybe people will die from it. Madeline Rich, Utshimassiu elder

It is destroying Innu and Inuit culture and their way of life. And it's like taking the life of Innu while government waits to make himself rich. What do we benefit from all this? Edward Piwas, Utshimassiu elder

Many talked about how when the land is destroyed or polluted, Innu hunting and fishing grounds will be decimated and the Innu will have to go further to hunt. The survival of Innu culture depends on hunting. Some respondents went so far as to say that destroying the land was like killing nutshimiu Innu because their lives depend on the land. Some people mentioned that Innu people have already stopped going to Emish to hunt and fish, and others thought Innu people would never hunt and fish there again. Some people pointed out that Innu don't depend only on nutshimit for wild foods but also to make things. For example, the caribou hide is used by the Innu to make moccasins and mittens for their own use or to sell as crafts. As well trees will be destroyed which could be used to make snowshoe frames and toboggans. Some people felt that the Innu knowledge of making these things without relying on modern materials will be lost as Innu land is increasingly taken over by more developments.

People hunt, fish, they hunt geese up in the Emish area in the spring, but when the whites are around there will be no hunting or fishing at all if the mining proceeds. When Innu people travel in the country they use his Innu way of thinking, but when the mine is to go ahead that Innu way of thinking is also destroyed. Andrew Rich, Utshimassits

Some people talked about how the lure of jobs would keep people from going to nutshimit to practise their way of life. People will work at the site, focus on the money and forget about going to the country. Some feared this could be the beginning of young people moving away to get jobs. People will lose friends and family and those who move away will lose their culture and identity as Innu. Some people said that the values of Innu culture are not valued in the white culture of employment. The qualifications and self-esteem of Innu who spend a lot of time in nutshimit are not recognized in the world of jobs. For example, white people work for wages but nutshimiu Innu don't make any wages or profit. They just take what they need.

I think today our younger generation are confused. They don't know what to do, whether they should take jobs or do we continue to practise our culture in nutshimit? We might get a big sum of money from mining companies, but that will only increase our problems. The land and animals are the most important. If we protect them from being destroyed, we can continue to use the land. But once it is destroyed, we will no longer be able to go to nutshimit. We will be a lost people. My father is very angry about the land being developed. He's always in the country. He only comes back to the community when he is sick or when it's time to come home. The Innu Nation will make our people very poor if this development goes ahead. Hank Penashue, Sheshatshiu

People spoke of how the culture is still alive. Both young and old people talked about how they still spend time in nutshimit. Elders are teaching Innu ways to young people who are still interested in learning. A number of respondents talked about how some Innu are not prepared to or don't want to live in the modern world.

I still try to teach my adopted son the skills I have. But young Innut will lose their culture, traditional way of life. I still respect the old ways when we didn't use any money in the old days, we used to depend on furs, hunting and fishing. If development goes ahead it will only be good for our young people, they will have money. Matthew Penashue, Sheshatshiu elder

We always hunted there. For the past three years I began to do hunting myself and in the future I would miss my Innu hunting ground in Emish. Last year when people were protesting I was one of the people. As I went back to the community I was thinking "I am going to miss that land especially for the hunting." Simon Mistenapeo, Utshimassits

Nutshimit is our real home. Living in a community for a nutshimit person, he always ends up being drunk, but it's different in the bush. He is very nice and knows what to do, always sober, he enjoys the nutshimit life rather than the community. Even if we get compensation, money will always be around but once the land is destroyed it will never be put back to the way it was before. Nobody is given the land. We are just keepers of the land. Our future is at stake. We have survived through the land and the wildlife. Emish is just the beginning. It's going to get bigger. We won't be able to go to the bush anymore. Once the land is destroyed, the companies will set us up and leave us with all the waste and destruction they've done to the land. The people that have gone to the bush in Emish will be the ones most affected. Those who have hunted, fished, camped at Emish. Once we change our way of life, the land, and the animals' migration also changes, so does everything around us. Peter Pone, Sheshatshiu

Now I feel like the white people are going too fast, trying to kill us, and make us lose our way of life, our culture. It has taken so many years, over 300 years, for the white man to put people in communities and houses. They still can't really control us. We still go to the country. We still speak our language. This framework agreement means we are giving up the land. It's not right to just give up everything that we own. It's not fair because there are so many people here that still go to the country. They could be strong enough if they want to stop this mining development. I hear people mentioning money. Who is going to have it, where is it going to go? It's those people that are employed, that have jobs now that want the framework agreement to go ahead. They are not thinking of those people that spend a lot of time in the country. I'm thinking about the future of our children. John Pierre Ashini, Sheshatshiu

While people spoke of how the Innu culture still lives on, a number of people also expressed fears about the vulnerability of the culture at this point in time. There has been a renewed interest in Innu youth to learn their culture, but the lure of the dominant white culture is a constant overpowering threat. Some respondents felt that mining developments could only contribute to the forces which are drawing young Innu away from nutshimit.

Tshenut know what the Innu ways of living are. They still practise and teach the ways. Younger Innu are confused about the ways of living. Some haven't learned enough skills and they want the chance to learn Innu ways. Mining takes away the land and we won't be able to live in nutshimit and this will make us a lost people. The money from mining might seem good for now but it will probably increase the social problems. We predict if mining goes ahead in five to ten years Innu auassit will have lost the culture. They won't know how to be Innu and there will be more problems. Group discussion at Sheshatshiu workshop, as reported by Tony Penashue

I lived a traditional life with my family. I know how to take care of the wild meat, how to cure it. Since my parents died, I haven't been able to go because my grandparents are too old. I have been to the country, experienced the beauty of living in the country. I want to keep what I learned however sometimes I feel like I am losing it. I need someone to be with me, because I want to retain my culture. Caroline Penashue, Sheshatshiu

I feel we as young people haven't lost our traditional skills. I'm working now in nutshimit atusseun learning how to weave the snowshoes and make moccasins. Pauline Penashue, Sheshatshiu

Other Task Force participants talked about how the culture is already being lost. Some people expressed fear while others felt shame around this issue. A couple of people did not see it as a problem. They said culture is constantly changing, and the Innu have made decisions and accepted change to their ways of living before. Some worried that the people who never go to nutshimit have lost the culture - they have lost the values that are inherent to being Innu such as respect for the elders, the land and the animals. A discussion group at the Sheshatshiu workshop in January spoke of how individuals have to take responsibility for keeping the culture alive in their lives.

People are saying that if they accept to sit down with the government at the table, so it sounds like people are giving up. They're not. We should look back to when we were first moved into houses. Is that when it started that we were giving up our culture? I'm not blaming anyone or pointing any fingers when I say we started giving up when we moved into houses. Mary May Osmond, Sheshatshiu

Things that are happening in Voisey's Bay will get in the way of the Innu gaining their culture back. Teenagers have already lost their lives, their culture. They would rather be in a white society than live in a cultural place - nutshimish. One said she has seen the beauty of Emish even though she's young. She asked, "What will happen if I tell my kids - 'This land was once beautiful to the Mushuau Innuts.'? Years from now, people might not want to live in an Innu community. They might want to live in a white society where there is better education, better living conditions, but one person said that the fact is that it is much harder to live in the white society's cities. There would be drugs, killings, hard to get an income. Our young girls will be on the streets prostituting themselves. Our young children could lose the tongue they speak, the Innu language. A 15-year-old said she's always in nutshimit and she does not want to see the beauty of nutshimit destroyed. Also if you have a bigger town at Voisey's Bay, young people will want to be there where there are recreational activities, more drinking and so on. We spend most of our time in nutshimit, we don't want to see land destroyed, where we hunt and trap. Group discussion at Utshimassiu workshop, as reported by Virginia Collins

I really don't know what goes on in the country. I don't go there. I'm a town Innu. I think problems will be the same in the communities after the mine is developed. People will continue to drink because it's the individual's own problem. Sheshatshiu woman

If the elders don't like the mining that's happening in our land, it's their thoughts too. It's their way of saying that they recognize the land that they have had for centuries. But for us, it's just jobs we need. We're just going to be on the job and being proud of yourself if you have the money. We're not good for the country anymore. I go once in a while, but I'm not as skilled or talented as some. I go to the Band Council or Innu Nation for a job, but there are no jobs. Sylvester Penashue, Sheshatshiu

We as a community are starting to value the materialism and money as of the present time. It'll grow. Few people will benefit in the long term. In the short term, all will benefit financially. Luke Rich, Sheshatshiu

We are still in same position as twenty or thirty years ago. I want all people to be together. I work very hard for all the people to be as one. I told people to leave money alone, but people said no. They asked me if I will be able to support their kids. The elders don't exist now because the culture is already gone. In a few years from now we won't be going to the country. It's the jobs we'll be depending on. Back then people didn't depend on the Band Council to go to country, they still went. Today people can't go to country without help. Everything is changing. Ben Michel, Sheshatshiu

There's one person that mentioned she had the chance to go and learn from her mother how to sew snowshoes. She said it was up to her but she didn't want to go and learn. Some people take the blame for themselves. One woman said she is working and can't go to nutshimit to teach the culture to her children, i.e. how to clean animals. She feels bad for not doing that, but takes all the blame. Report of small group workshop discussion by Francesca Snow, Sheshatshiu

Some respondents felt that Innu people need to define what they mean by culture and decide what they want from both the Innu and white cultures. A couple of people expressed fears about whether this was possible, and whether accepting aspects of the white culture would be healthy.

We have lost the value of life. The solution is to find a balance between the two cultures - Innu and white. How do we begin to balance the two? Alcohol abuse and medical problems will result from the mining. Our great grandchildren will be affected by the mining, with suicides for example. There is a lack of understanding of what's happening. We are experiencing an identity crisis and confusion. Mining will be a huge project. It is a personal decision to decide to keep our culture. The young generation now is only interested in getting jobs. They have a one-track mind. When we talk about identity and balancing the two cultures, we are talking about the need to understand more about the white culture, what effects it has on us. We are not talking about us being "white" tomorrow or in the future. We are not talking about it from the whiteman's point of view, but from the Innu point of view. Some of us feel that this balance is found in being able to spend time in nutshimit to have our own culture, and also to have the same things white people have. We were not trying to decide who's best and who's not so good. Innu people have to decide where they want to go in terms of cultural identity. Group discussion at Sheshatshiu workshop, as reported by Jack Penashue/David Nuna

It is hard to balance the two cultures because white people are always looking down at the Innu. They think Innu people are way down there and that's where they will always be. Ben Michel, Sheshatshiu

I don't know if there is such a thing as white culture. What matters to white people is money and jobs and doing the best for yourself. There may be a lot of assumptions made about what white culture is. It is a culture that is already lost. The Innu have a culture in country. It is hard to find something healthy in white culture. Lyla Andrew, Sheshatshiu

My kids want to know what their future will be - nutshimit or mining? I couldn't answer. I don't know where we'll be five to ten years from now. Greg Penashue, Sheshatshiu

The question is where people want to be ten years from now. Do they still want to go to nutshimit or do they want to stay in the community? We can have both, we can still go to nutshimit and still have things to do here in community instead of having to choose where do Innu want to be? There are still people that go to country a lot and then again there are some people who go to country sometimes and there are some who don't go to country at all. Peter Penashue, Sheshatshiu

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10. SOCIAL PROBLEMS

The problem will be that the land will be destroyed if the mining goes ahead and there will be a lot of white people, and a lot of Innu people will be drinking especially for those who stop drinking in last couple of years and have worked on their healing journey. Alcoholism and drug addiction will be high, social problems will be rising. Judith Rich, Utshimassits

More than half the participants of the Task Force's sample group (56% in Utshimassits and 55% in Sheshatshiu) thought that mining would bring an increase in social problems for the Innu. An increase in alcoholism and drug addictions was mentioned the most often. Some people worried mining developments would interrupt a growing but still vulnerable healing movement in both communities. A number of people attributed the social problems directly to people having jobs and more money. Others felt the increase in social problems would occur because people were abandoning the Innu culture, traditional values and way of life. Some of the language people used to talk about the social impacts was very strong. They talked about how the impacts of this development could be fatal. A number of people in Sheshatshiu thought that social problems would be more severe for people from Davis Inlet and Nain because of their close proximity to Emish. Some felt that the town of Nain in particular will grow as a result of this development, and so will its social problems. But others pointed out that Goose Bay could be the service centre which will support the activities in Voisey's Bay, therefore the impacts would also be felt by Sheshatshiu Innu.

I think the first problem will be more young people will use drugs and alcoholism and the second thing will be that teenagers will commit suicide. Francine Nuna, Sheshatshiu

The big problem is there will be drinking, a lot of suicide, marriage breakdowns, etc. Frances Piwas, Utshimassiu elder

The problems I see are: 1) Alcoholism, 2) Family violence, 3) Abandonment, 4) Peer influence. Apenam Pone, Sheshatshiu

Many people thought an increase in alcoholism and drug addiction, along with the loss of culture, would introduce new social problems in Innu communities and cause others to sky-rocket. These included compulsive gambling, child neglect and abandonment, child sexual abuse, marriage breakdowns, divorce, deaths by accidents, fighting, suicides and an increase in crimes such as robberies and murder. Some people were concerned that more bars would open in the area and contribute to these problems. Some respondents worried that a town would be built at Emish. They felt a town would increase social problems. An increase in traffic in the area would be a problem. There would be more roads and trails, an increase in boating and ski-doo accidents. A discussion group at the Utshimassiu workshop discussed how some Aboriginal peoples in other parts of Canada have had lots of money but have lost their ways and suffered very negative impacts from big developments on their land. Some respondents thought a mine at Emish would bring new health problems. Some of these were attributed to contaminants or pollution from the mine. Some people thought health problems could occur because Innu will become increasingly dependent on store-bought foods instead of food from nutshimit.

There will be more clubs and gambling. Young people will be left at home without anybody old enough to look after them, because of bingo and gambling and so on. They are being forgotten. They don't know how to live in the country because all of sudden we are forgetting to take them in nutshimit. This will not get easier. There will be more health problems. We don't know what kind of pollution mining will bring. Pollution is bad for animals and people. It will bring all kinds of diseases such as cancer and people will get sick. Group discussion at Sheshatshiu workshop, as reported by Francesca Snow

People will drink heavy. They will bring booze back to the community especially. This will end in drowning accidents. They will spend all of their money in a town and nothing will be brought to their families. Diseases will destroy the community. Patrick Andrew, Utshimassits

On the Hobbema Reserve, the oil field on their land has made them very rich, but there are a lot of negative results from it - gangs, drugs, social problems, population explosion of non-Natives, guns, shootings, watchdogs, jealousies. These people are not all bad. Some work hard for positive things. Royalty payments are huge. There may be many jobs and lots of money from a mine but it does not necessarily mean good things. Group discussion at Sheshatshiu workshop reported by George Gregoire

A few respondents pointed out that many of these social problems already exist in Innu communities. A few thought Innu people have to take more responsibility as individuals for these problems. They said Innu people could not blame others for the problems.

We need jobs for ourselves too and if the Innu Nation disagrees with this, we'll be against the Innu Nation. But let's realize for ourselves that it will be our own faults if we try to do everything for ourselves. Let's say I was hired working there at the Innu Nation and they pay me, this is my first pay cheque. I won't be in at work. I'm drinking away. It is me that will be to face my own problem. I will have a lot of friends at my party put my kids on the side. I won't know them, that they are there. They could be hungry after all that. I'll get hungry with them. It is us, the Innu, that can't really look after ourselves and it's our fault that we left the jobs that was given to us. Sylvester Penashue, Sheshatshiu

There will be a lot of problems. Like alcohol abuse and disease. But each individual has their own responsibility to take care of themselves. They have a choice not to drink and not to fuck around with other people who has disease. Etienne Pastiwet, Utshimassits

People need to take more responsibility for their actions and stop blaming outsider people for their problems. We talk a lot but there is little action. A lot of problems we mention here already exist today. It's up to us to take responsibility to stop this from happening. Group discussion at Sheshatshiu workshop, as reported by Francesca Snow, Sheshatshiu

Task Force responses suggest that women will have the least to gain and the most to lose from mining developments. A number of people thought there would be few if any jobs for women, although jobs were most frequently mentioned as a potential benefit for the Innu from a mine at Emish. Some respondents mentioned that the onslaught of a large number of men from the outside would bring prostitution, other kinds of abuse against women, as well as sexually transmitted diseases such as AIDS. These problems have already been experienced by Innu communities, for example, in Sheshatshiu with the military base at Goose Bay. As well, jobs at Emish will take men away for weeks at a time and the women will be left to manage the home, the children and the elderly on their own. Women and children will also be the victims of an increase of family violence that often goes along with increased drinking. Some respondents mentionned hearing that Inuit women in Nain are already experiencing some of these problems.

Also it would bring in lots of alcohol and probably prostitution by young women will appear. As well many young women will be discarded by white men as it now happens in Goose Bay. Kathleen Benuen, Utshimassits

I have children and a grandchild soon. I am concerned about the women. There will be lots of men at Voisey's Bay. They will take advantage of Innu women. Women will be hurt and abused. When people don't have much money, they will have lots of expectations. Women will accept money from these men. There will be more drugs -- more diseases like V.D. [venereal diseases] or AIDS. There will be more work for the caretakers, more suicides, more drinking by our young people. The Innu won't be part of this project, but the social problems will be the same here in Sheshatshiu as in Davis Inlet. I want to stop them, but so much is happening around us. We have to work out our differences first because there are so many issues that need to be addressed. We have to work on ourselves. Rose Gregoire, Sheshatshiu

If Emish proceeds there will be more divorce, more social diseases and STDs [sexually transmitted diseases]. Parents will abandon their children. We will lose our self-respect. Innu women will find men at Voisey's Bay and they will not know who they are. They will be confused about who they are, whether they should be in white society or whether they should call themselves Innu. There will be more drugs and alcohol. There will be disagreements in our communities about what direction we should go in. Women will be sexually abused. Young women will marry men and move away. Group discussion at Sheshatshiu workshop, as reporter by Francesca Snow

Another problem anticipated by some respondents was an increase in racism against the Innu, because more non-Innu will move into the area and resent what they see as special treatment in terms of jobs or land rights for the Innu. As well, some people thought this development would create more jealousies, divisions and fighting in the community. This was mentioned especially in Sheshatshiu. Increased tensions between the Innu and their Inuit neighbours was also mentioned as a problem, as well as with Settlers and outsiders.

There will be an influx of outside workers. Basically most if not all will bring with them their biases (racist attitudes) once they come in contact with Native people. There's enough of that already. The Innu hunting and gathering way of life will be severely hurt if not killed. Luke Rich, Sheshatshiu

People are going to be resentful to the Innu because of their land. With the jobs the company provides, white people are going to get mad at the Innu. Sheshatshiu man

We are made by the whites to be enemies of each other. They use certain people from the communities to turn against each other. We have been abused by them for a long time. White people and governments have treated the Innu unfairly. This turns people against each other. Communities have been turned against each other. Group discussion at Utshimassiu workshop, as reported by Peter Penashue

SECTION III:

11. WHAT THE INNU NATION SHOULD DO

What choice do we have to protest or negotiate? We are trying to protect the land and the animals and on the other hand is the big companies. No matter where we stand, it's like giving away our land. And if we try to stop it, we won't go nowhere. Mining developments will go ahead anyway. If we protest how long can we stay there? People will get tired of it. They will feel helpless because they will know mining developments will go ahead anyway. If we don't negotiate, what benefits will we get? Nothing. We'll just watch our land destroyed. In our negotiation proposed, it doesn't say we cannot protest. We still can protest if we have to. I think we should continue to negotiate with Diamond Fields but make sure we get what we want. George Gregoire, Utshimassiu elder

Negotiate with the company

When is the best time to sit down with the company? Let's look at the low-level flying issue. There were many opportunities where a table was offered to us to negotiate and deal with our concerns, but we refused. We used emotion from our hearts to get our message across through the media. We said we would stop the development. We came to the point of even kicking out the Minister when he visited our community. This is not a tool to be used at a negotiating table. Now when we want to talk about low-level flying, the Department of National Defense does not even want to meet with us to talk about our issues, such as the increase in the number of flights. With Churchill Falls, our land and the graves of our ancestors are now underwater. We were never given the opportunity to negotiate back then. We are intimidated by protests now. We are intimidated when we are arrested. These are my concerns. Maybe we should have negotiated with DND. Maybe our problems wouldn't be so big with them now. We need new strategies. Discussions can be fruitful at times. There's a table being offered. The company does not want to confront us. But we don't have a mandate to negotiate. When I was elected I said it would be difficult to stop developments. This is a hard issue to resolve, but I have taken the position that we should negotiate. Others don't share my view, but I say if it comes to a point in time when we are not happy with what they are offering, we can go public, tell the public that what we have been offered is unacceptable, for example poor environmental protection. We can ask for the public's support. We are strong. Everyone recognizes the Innu in Europe. We still have time to continue the struggle. We have not given up that option. But if the company realizes at some point that protests are ineffective, they will be in the driver's seat. Peter Penashue, Sheshatshiu

Despite the strong opposition to the mining at Emish, a significant minority of people from the Task Force's sample group (34% in both communities) thought the Innu Nation should negotiate with the mining company. A high percentage of the sample

also responded to the question about what to include in an Impact Benefit Agreement. Only about 10% of the respondents from both communities stated clearly that they did not want the Innu Nation to negotiate at all at this time. However, of those who favoured negotia-tions, some proposed that negotiations proceed to develop an Impact Benefit Agreement, while others wanted the Innu Nation to negotiate to stop the mining. A number of respondents felt that the Innu had no choice but to negotiate because the mining will go ahead with or without Innu consent. Others said they thought negotiations did not pre-empt the possibility of future protests. Some thought negotiations should not proceed if they precluded the possibility of protests.

Innu Nation should argue and convince the company to recognize that Innu rights are more important than mining rights. Simon Mistenapeo, Utshimassits

I would like the Innu Nation to sit down with the companies and inform them about the kind of treatment we've been getting from other white people taking resources from our land without our permission, and that the companies should consider Innu people as their number one priority. I'd like to see them negotiate wisely over what we want. I want to be considered for a job, and not be treated the way my father was treated when he worked in Schefferville. John Marie Aster, Sheshatshiu

I think negotiating with the company must be an option. That would be my position too as long as the companies respect our rights. I think we should negotiate and have the companies respect our rights to the land. Joachim Nui, Utshimassiu elder

In the afternoon sessions at the work-shops in January, working groups discussed the issue of negotiations versus protests. Both options were put forth as recommendations by most groups. There was no consensus, but there appeared to be respect for both positions.

In Utshimassits, one group recommended there be protests and negotiations for compensation as well. Another group in Utshimassits thought if the Innu refused to negotiate an IBA and tried to stop the mine, they would end up with no benefits at all. They said the Innu had to think of the future of their children. They thought the government might use different tactics, such as suspending services or funding programs, to discourage Innu opposition to a mine at Emish. Two groups felt that the government is stalling their approval for relocation after having already made the commitment because of Innu protests at Emish. A fifth group thought negotiations were inevitable because once the LIA signed an agreement it would be impossible to stop the development. One group thought the first option should be negotiations before others such as protests or legal action are considered.

The things that are important to Innu people should be part of negotiations. We should come up with a list of demands and items we want in an IBA and negotiate with the company. If negotiations fail then options such as protests or legal action should be done. Group discussion at Utshimassiu workshop, as reported by Lionel Rich

At the workshop in Sheshatshiu, one working group did a poll. The results were as follows: 9 voted to negotiate, 1 to protest and 12 were undecided. This group went on to talk of what could be included in an agreement as well as why the development was hazardous for the Innu. Two other groups in Sheshatshiu discussed how negotiation was the only realistic option. They thought the Innu Nation did not have the funding to sustain a protest. They were concerned about how people would be transported the long distance to Emish for a protest. They also felt that people are quick to oppose all developments but have few suggestions on how to put a halt to them. One group in Sheshatshiu had participants who thought the Innu should both negotiate and protest, while others thought they should only protest at this time.

It will be hard to stop the mining, and more mines are going to come like Emish. There will be other pressures on the land and animals like with low-level flights. This will be too difficult to stop, like the low-level flying was. Public protests will have limited effect, like cause delays. To ensure the land is protected, we should try negotiations. We should try to get compensation and other benefits, and land reclamation after shut-down. There is no doubt fish, birds, wildlife will be affected. Archaeological sites and graves will be disturbed. One way to protect these is through negotiations. Land rights negotiations are too slow. Negotiating with DFR may be an option, it might be faster. Protests are not effective. Leaders should not ask support for protests. Even if leaders get arrested, mining will continue while they sit in jail. Drilling and exploration is not in the control of Innu. Governments will never allow it to be stopped. At the same time, some of us think that everyone from both communities should protest at Emish, all together, warriors. Younger people/leaders will continue to ignore concerns of the elders. Younger people are more vocal. Voices of elders are silenced by young people's call for jobs and benefits. The land and wildlife should be a priority. Young leaders need to go back and visit and listen to the elders. Jealousies and divisions will increase and companies are exploiting this situation. We have to try to believe in ourselves that if we work together we can make a difference. We need to join together and protest at Emish again. We are not acting as one people anymore. Group discussion at the Sheshatshiu workshop, as reported by George Gregoire

Some respondents spoke of the urgency of negotiating while there was still time because the development at Emish is moving ahead so quickly, but others thought the Innu Nation should proceed with caution in their negotiations to ensure that the Innu did not end up with a raw deal. This was mentioned in interviews and community workshops. Some thought negotiations should wait until the Innu knew what they were doing. Some people suggested that negotiations needed to occur not only with companies at Emish, but with other companies who are doing exploration work on Innu land.

The Innu Nation should be very cautious dealing with the companies. If people decide to go to negotiating table, negotiating in good faith is a must. The Innu Nation should sit down with the company before they negotiate with them. If the company is willing to listen to Aboriginal concerns, they should tell them they should wait until land claims matters are resolved with federal and provincial governments. If the company agrees with our proposal, then the Innu Nation should negotiate only by Innu people's consent. We know that the mineral deposit will always stay there. They won't be running from them. And if people decide to protest, we must be prepared for the consequences. A good organized protest should be conducted. Commitment is very important. Utshimassiu man

Some people talked of their fears of negotiating and what the long-term implications will be. Some people felt that the odds were not stacked in favour of the Innu. They thought the company had more power as well as the support of governments. The company was also imposing its own timetable. These respondents did not believe that the company would agree to Innu demands such as protection of the environment, safe working conditions or recognizing Innu land rights. A number feared that signing an agreement would be like selling Innu land. Others feared that only the Innu Nation would benefit and not the people. Others were more optimistic or hoped that the company would offer concessions that would benefit the Innu.

The Innu Nation should ask for compensation, royalties, due to the damage being done on our land, but they probably wouldn't take the money because they'd think if we take the money then they'd do whatever they can to the land. It would look like they're selling the land. It'll look as if we've given them permission to develop, just like being sold off. Mary Adele Andrew, Sheshatshiu elder

If the Innu Nation negotiates an agreement with the mining companies, I don't want to see anything because if they do sign an agreement, I'm already a dead person and there will be no Innu people. The Innu culture will die. We will be in the white men's world, lost. An Innu person will never be a white person or an Innu again. Everything will be lost. Peter Pone, Sheshatshiu

The mining companies are mining on our land which the Innu did not consent to. They have money and support by the governments, when all we use is our beliefs and strong spoken words from our Elders. Virginia Collins, Utshimassits

We want to include Innu values and aspirations in an IBA, but these will not be heard or taken seriously by the companies. Newfoundland laws and environmental policies will be the guiding principles for negotiations for the company, but the recommendations we bring forth to company will be on record even if they are not accepted. We can go ahead and negotiate but negotiate with extreme caution. The company has set a deadline of April 1996 for IBA. The process is unfair. There is still a lot of information required before Innu can make informed decision. Group discussion at Utshimassiu workshop, as reported by Lionel Rich

The company has told us that the amount of money they can make there is enough for them to establish a community. They have said they would not because the Innu don't want it. The company says there are positive things to having community such as better health services like a hospital. But if Innu don't want a community, they won't build one. Peter Penashue, Sheshatshiu

It doesn't seem to me that a small group of aboriginal people like us will put an end to their exploration, but at least we will be heard and what we expect from the mining resources that come and destroy our home. I believe that things will not get out of hand with this exploration and mining as long as we stand our grounds and they should ask our permission because it's we as Innu have to live here once they are gone. Joanna Michel, Sheshatshiu

A number of people felt that the Innu Nation could not stop negotiating now because they had signed the interim agreement for funding. Some people expressed anger at this because it was done before any community consulation. Some people said they recognized that the Innu Nation was doing the best it could at this time, and that they had a lot of work to do to try to respond to the many issues that face their members. It was suggested the Innu Nation should try to find funding from sources other than the mining companies. A number of suggestions were made as to how the Innu Nation should proceed with negotiations.

The Innu Nation don't listen to the people. They always decide for themselves without consulting the people I feel. The Innu Nation are already being sold off and they're trying to use the people to agree to the developments. I oppose the fact that they have already taken $500,000 from the company. I suppose that now we will have to make a deal. Benoit Pokue, Sheshatshiu

The opinion is that IBA negotiations have already started. People want to know what issues are included in IBA negotiations and why the Innu Nation wants to enter into negotiations. They should inform people of what is happening in exploration program. Everybody is entitled to their opinions, regardless of whether they think there should be negotiations or not. Everybody should be heard and respected. Before the Innu Nation enters into negotiations, they should consult with the elders. If the negotiators are given the mandate to negotiate, there should be one person from each community and they should try to make them go smoothly. Regular information on negotiations should be shared with communities. Innu Nation negotiators should also always bring along more than one elder to consult with in these talks. The Innu Nation has to be clear about what the company is prepared to offer and they have to be prepared to listen to our concerns. If the negotiators are appointed and negotiations proceed, we have to be careful to ensure that we do not make mistakes. If we don't achieve a good IBA, the company won't be feeling the impacts of this bad IBA, it will be the communities who feel it. We always have situations where some people have a different opinion. Most often we have factions. We have a majority and minority groups, but the positions and opinions of the minority should be considered and respected in these negotiations. We should negotiate. Protests are not very successful. The mandate should come from the people whether to negotiate or protest. Group discussion at Utshimassiu workshop, as reported by David Nui

Innu should determine if negotiations are progressing well or successful and determine the next step. People should be regularly consulted and informed on the status of negotiations. Major issues should be tackled first in the negotiations, like environmental protection. Once a sub-agreement is reached on an issue it should be brought to community for ratification. Each issue should be handled this way. Environmental protection is the logical choice to start negotiating on because most of our people said that the land and wildlife is the most important consideration for them. Group discussion at Utshimassiu workshop, as reported by Lionel Rich

People in communities expect leaders to do and say what they want. People should be involved in what's happening. We should appoint elders to be on the framework agreement negotiations and if we negotiate with DFR. Have people from both communities involved in negotiations, not just the leaders of the Innu Nation and Band Council. People with different opinions should be involved - people who are for it and people who are against it, all kinds of people. I feel negotiations should go ahead. The Innu Nation can still get out of negotiations if they're not getting what they want. Bart Jack, Sheshatshiu

Protests

The first time I went to Emish it was a small place where exploration work was conducted, but the second time I went the place was growing. There were quite a few tent houses for the workers and storage spaces. I looked around and saw a lot of beauty on the land, lots of rivers, ponds, lakes and mountains. The scenery was just beautiful. As we were heading back to Davis Inlet on the ski-doo, we saw a lot of wildlife. I was with my five-year-old grandson, Kaputshet. We saw hundreds of caribou. Everyone stopped to admire them wondering whether to shoot them or leave them because we had too many stuffs on the komatik. I said to my grandson, 'You see those caribou everywhere on the mountain and on the ice, that is why we went to protest, because our people want to protect the wildlife and the land.' In five or ten years time, what will the land look like once the mine starts up and if the airstrip or dock is put up? Elizabeth Penashue, Sheshatshiu

A third of the people in the Task Force's sample in Utshimassits (31%) thought more protests against the mining development at Emish were needed. A slightly higher number of people (35%) stated they thought the mining should be stopped altogether. Both these numbers are similar to that of the respondents who thought the Innu Nation should proceed with negotiations. Support for protests (8%) and to halt the developments (17%) was lower in our sample in Sheshatshiu. There also appeared to be less support for protests at the Sheshatshiu workshop in January. The people who wanted the development stopped did not always state how they thought this should be done. Many simply stated that the development should be stopped. Some proposed doing it through protests, others thought this could happen through negotiations. A number thought the developments should be stopped before more land was destroyed, more Innu people were hired to work there, or before the Innu totally lost control of their land in that area.

Protests were seen as asserting jurisdiction over Innu land and as pressure tactics in a political process to get what they want. Some respondents felt that proceeding with both protests and negotiations could help the Innu Nation get what they could from a bad situation. Some thought at least one more protest should be attempted before the Innu Nation decided to negotiate. A discussion group at the Utshimassiu workshop in January thought ongoing efforts such as protests to stop or stall the development could achieve what the Innu want if the global economic climate changes in the future.

Stop this mining! Protest, more meetings. Build tents at Emish or houses. Ask the government to look seriously at the Innu's future. Justine Jack, Utshimassits

I think this company is a very big company and I think negotiating with them is a good idea so we can get something out of it. I also think protesting should also be done and see how flexible they are or if this will speed up our demands. Andrew Rich, Utshimassits

I think they should try to stop the project if they have the support and strength to do it. Every Innu organization in Ntesinan should work together and find ways to stop the development. Madeline Rich, Utshimassiu elder

I feel the Innu Nation should protest because I'm worried about how much land will be destroyed and left a waste. We should all stand together and kick the mining companies out of our land. Mary May Rich, Sheshatshiu

If we maintain our position of trying to stop all developments, there may come a time when governments and companies will change their positions. After so many years of destroying the land and environment, the earth may force them to change. Hurricanes, earthquakes, global warming and other ecological disasters are being created by industrial society and increasing because of their irresponsible decisions when involved in mega-project developments. They may be forced to change in the future because of ecological disasters, so we should hold on, sit tight. They may have to change their ways. Group discussion at Utshimassiu workshop, as reported by Lionel Rich

A few Sheshatshiu Innu said the morale in the community was too low for protests at the moment. Some talked about how they thought protests had not accomplished anything with the low-level flying, while others said the attention generated by the low-level flying campaign had been useful. One person expressed fear about protesting, saying that he was worried about how far people would go during the protests last year,and scared of what people would do if things got too heavy.

I find it saddening to know that we can no longer do something about the developments. Morale is very low in both communities. There are other very serious problems in both communities on top of worrying about mining. We can no longer impede development. It is bound to happen. Exploration of Labrador for minerals have been happening for many years and it had finally been found. I say go for it! Basil Penashue, Sheshatshiu

The Innu Nation shouldn't give up so easily. We can be strong people if we want to be and stick together in opposing the mining. They should consult people first before agreeing on anything with the companies. They should start fighting and opposing the airstrip and the road that is going to be built maybe this summer. We should all protect our land and our wildlife. Our people opposed the road that was going to be built in Makkovik and the governments came and asked the people, and everyone in the community opposed. Eventually it was stopped to go ahead. They were going to build a wharf at Metsheteu, we opposed it. If we could've stopped such developments, then we can stop this one. Dominic and Ann Philomena Pokue, Sheshatshiu elders

A number of recommendations were made throughout the work of the Task Force about how and when protests should be organized. A suggestion was made to protest and stop the building of the airstrip and the road this summer. Another suggestion was to protest at Sango Pond to stop the companies from entering the area selected by the people of Utshimassits as their relocation site. A number of people talked about the poor planning of protests last February and March, and how better plans and more direction were needed for future protests. A number felt that the protestors and the Innu Nation should not have given up so easily and should have finished what they set out to do. Some people said protestors had to be prepared to be arrested for what they believe in. Others suggested that the Innu Nation needed to talk to more people from both communities to rally more support and greater involvement in protests. They thought hundreds of people need to be involved to make the protest effective. A few people in both communities suggested involving the various Innu agencies in protests, and calling on Innu from all over Ntesinan, as well as Inuit from the coast and outside supporters to help with this fight. Some people thought that a protest could bring people together rather than hating or fighting each other. It was suggested that women be sent to protest at Emish or that people organize the protest without the Innu Nation or the Band Councils because the people were the strength of the struggle and not the leaders. One person suggested that protesters be paid.

We should continue to protest against the drilling. We want people to listen to us now. We need to get up front with the mining companies instead of fighting amongst ourselves. Company representatives should come here so people can speak to them directly. Some in our group say we should both negotiate and protest, others say just protest. We need to inform the public more. The Innu Nation should have meetings, make people from outside our communities more aware, do videotaping of the protesting site, have someone witness what is going on, bring in reporters and other media to do reporting on it. They can use the newsletter, word-of-mouth, and have regular news about Emish on radio and TV. People's interests should be the focus. Leaders should stick to their word when they do something like with last year's protest the people and leaders were only there for two weeks. It is a problem when someone says they are going to do something and not doing it. We should form volunteer committees. The leaders should tell the RCMP and government to stay out of it. We should shut down the mining and the smelter with protests. Group discussion at Utshimassiu workshop, as reported by Veronica Rich

I want the Innu Nation to stop the white people, to stop mining because they're breaking our land and they get paid a lot to do it. We should go and stop them like we did last year. Lieve Noah, Utshimassits

We need less talk and more action. Protests are the only solution. There must absolutely be protests, protests to stop the development. Innu people can't let the new issues outgrow old issues that are being negotiated. We are bringing in issues of the future and we haven't dealt with current issues. We will have too much on the table. We haven't been able to deal with people's problems today yet. We need to continue to negotiate old issues and protest new ideas as we see fit. We have to take the middle road, find the balance and compromise that best serves us. Other IBA's need to be reviewed and good things that have been achieved should be used in our discussions. We need to continue to build support from outside groups for our situation. Group discussion at Utshimassiu workshop, as reported by Peter Penashue

I think they shouldn't have stopped the protest we had. Although they told us the mining is very big and worth a lot of money. The land is very important to me and my children's future. The amount of money they had on Voisey Bay isn't going to last forever. But the animals we hunt for food will always be there. I think the Innu Nation should put a stop to it before they do more damage. Jacqueline Rich, Utshimassits

We should PROTEST where they take cobalt, nickel and copper with people from both communities. We are not afraid to protest because we are doing it for us. Our way of life is dependent on the land. We should have elders at protests, fly them in if we have to, right at the site - take all our elders from both communities where the protests take place. We should protest any big developments to take place (such as low-level flying) and Voisey's at the same time to show that we do not want these developments. Leaders should not back away from protests. Group discussion at Utshimassiu workshop, as reported by Ann Rich

Remember last year we had a good crowd and everyone was ready and pumped up, and all of a sudden they stop and start negotiating. I think if we hadn't stopped, we might have been able to pull it off. I think they should set up a group and travel to Voisey, and finish what we started last year. Call up the coastal communities-- see who wants to join in. I don't think we should negotiate at all. The place where they are drilling is our backyard. How would they feel if we drilled a couple of dozen holes in their backyards? John Nui, Utshimassits


Addressing people's information and consultation needs

I'm afraid of the unknown. I believe there should be an in-depth conversation with the public Innu at large discussing the full matters involving the "real" impacts to the land, people and the animals. I don't believe Innu are well aware of the full consequences this event will create for us all. Luke Rich, Sheshatshiu

This is the first time mining has hit our people. We need to be more informed of what's going to happen after the mine and before it really does go ahead. Benoit Pokue, Sheshatshiu

I would like to see Ben Michel explain more to people in both communities about what has happened to other peoples who have sat down and signed agreements. I only hear Ben Michel talking about the good impacts. John Pierre Ashini, Sheshatshiu

Most people we interviewed from both communities thought they needed more information about mining developments and exploration in Ntesinan. This was also mentioned frequently in workshops. Many people said they did not feel they could make an informed decision at this time about what the Innu Nation or the communities should do to respond to mining activities. Many people in both communities also thought the Innu Nation should do more to consult with and get input from their members regarding mining and other issues. They felt the Innu Nation needs to talk more with young and old people alike.

The Innu Nation should consult the people of the community before making decisions. Only after they have gone ahead with their decisions, that's when they consult the people or the whole community. Then the people can't sway anything because a decision has already been made by the Innu Nation themselves. Philip Rich, Utshimassiu elder

The Innu Nation should think, listen to your people and what they say before you sign the paper work. Apenam Pone, Sheshatshiu

A number of people expressed fears that the development would proceed before people had sufficient information to prepare themselves for all the impacts which would result. A few people mentioned that they found it hard to answer the questions without more information. A handful of people, however, had already made up their mind based on past experience and did not want to know more about mining issues.

I don't want to know anything about mining because we all know/hear the damage it is going to do to our land, to our people and to our lives. They never clean up their mess, they just leave us their garbage of destruction. Luke Nui, Sheshatshiu elder

The following is a list of specific questions we compiled from people requesting more information. The questions surfaced in our interviews, in questionnaires and at the community workshops. As the process of the Task Force evolved the questions became more specific.

Regarding land rights:
- What are they doing to ensure our land rights, burial sites and traditional hunting
and fishing rights are protected?
- What will happen to the land claims settlement?
- Why did the companies not ask for Innu permission before beginning to explore?
- What will happen to our land rights with all the claims that have been staked at
Natuashish?
- What land rights do we have now?

Regarding socio-economic impacts:
- How will we deal with the increase of social problems from the mining development?
- How long will work be there?
- How many jobs will be created? How many jobs will the Innu get?
- Will there be disability pensions?
- What kind of salaries will Innu workers get?
- What kind of royalties or compensation will the Innu get?
- What kinds of jobs is the company offering us?
- How will the mining affect our culture and our traditional way of life?
- What will happen to the people who depend on nutshimit for their livelihood?
- How will jobs affect us?
- How will we protect our culture?
- Why can't they give each Innu $10-12 million like they did to the two white people
who claim to have discovered the ore at Emish?
- What plans are in store for the Innu when the mine closes?
- How will the mining affect our future? What negative impacts will our children
experience in the future?

Regarding environmental impacts:
- What will happen to the land, the wildlife and its habitat?
- What effect do the choppers have on the caribou?
- What kind of pollution will the mine bring and how will it affect the wildlife?
- What are the company's plans to protect the land, the water and the wildlife?
- Will the Innu be able to hunt at Emish at the same time that mining is going on?
- If the animals are killed by this development, how will the company replace them?
- What are they doing to protect the caribou that comes every year to feed at Emish?
- What does the damage look like now during the exploratory stages and what will it
look like five or ten years down the road?
- What is going to happen to the land in twenty or thirty years after the mine closes?
- Why are the companies at Emish ruining the land?
- What are the companies' plans for restoration after the mine shuts down?
- How can the companies restore the land, the air, the water, the animals once they
have polluted or poisoned them?
- How will we know that the fish are not contaminated?
- Who will pay the costs of rebuilding the natural resources, the trees, the land after
the mine shuts down?
- Are there laws to protect the environment and land? What are they?
- Is the company prepared to go beyond the governments' regulations on
environmental protection or their environmental assessment review processes?
- Why is there only an observer at Emish when there are a lot of other companies
working out there in different places?
- Will there be a trans-Labrador road going to the north coast as far as Nain?

Regarding explorations activities at Emish:
- Are they going to build a wharf and airstrip? If so, when will they build it?
- What is happening to the burial grounds of our ancestors at this time?
- How many people are at Emish now and what are they doing?
- How are the hirings and firings being done at Emish at this time?
- Why are there only a few Innu people working there?
- When the airstrip goes ahead, does the company know how many wildlife will be
killed or affected?
- How much of our land are companies going onto now?

Regarding the companies' plans for a mine at Emish:
- Why is the company in such a rush to go ahead with this development?
- How big will this project be? Does it need to be that big? Could the development
be smaller with less environmental damage?
- Will there be an open pit mine? Are they going to make big holes and destroy the
land like in Wabush?
- Will there be a town built?
- What population of people will live at Emish?
- What will they do with the waste rock?
- How many years will the project operate?
- How much land will be destroyed?
- What are the construction plans of the company for the mine?
- What is geology? What is the geology of Emish?
- How much rock will they extract?
- What will happen if there is an oil spill?
- Are they going to use explosives?
- When the mining company closes down, who will be responsible to clean up the
destroyed land?
- Where are they doing other exploration and what will happen there?
- What are the minerals that found at Emish and what will they be used for?
- What profits of the mine will be used to train local people to monitor wildlife
management?
- If the Innu strongly oppose this development, will DFR or VBNC go ahead anyway?
- What is a smelter? Where will the company build its smelter? What impacts will the
smelter have on the land, waters and wildlife?

Regarding other issues:
- Who is the head of the company? Who are all the companies involved in the project
at Emish?
- What is the Innu Nation doing about mining activities on our land?
- What is happening between the Innu Nation and the LIA?
- What is the Innu Nation position on Emish and mining?
- What have been the impacts of mining on other Native communities?
- If we negotiate with DFR, do we also negotiate with other companies on our land?
- What has been the success of other IBAs for First Nations? What did these other
IBAs contain?
- Will the Innu Nation have to return this $500,000 after an IBA is signed?
- Can DFR fund a trip to Summitville Colorado for Innu to observe what went on with
the gold mine there?
- If the Innu Nation receives money from the company, will the Innu people in the
community receive any of that money?
- When will the next protest be?

It is possible that some of the information needs identified above were met through the Task Force's newsletters, workshops and radio programs. However most people said they needed more information and would like to get regular updates about mining exploration activities and developments. Some people said this should happen once or twice a month. Requests were made for information from the Innu Nation but also from the company itself. For example, public awareness meetings could be held in the communities with government and mining authorities present.
The Innu Nation should keep a close eye on the mining development. The companies should keep their information open to the Innu Nation as to the business of mining. Mines should not hide information from Innu, for example, caribou being killed or driven off the cliffs by helicopter somewhere in Nain. Information like that should be made public. Pien Nuna, Sheshatshiu

A number of suggestions were made on how to both inform and consult more with people: newsletters; public meetings; workshops on mining issues; information sessions for junior and high school students; radio talk shows; reading the newsletters over the air on the radio; women's meetings and going door-to-door. Some respondents made suggestions about how to improve public meetings, like having a facilitator who would help people stay focused on the agenda. Another suggestion was for the Innu Nation to open its board meetings to the public. A few people requested that information be provided in a visual way - for example, a couple of people wanted to see pictures of mines in other areas. Another respondent thought the Innu Nation should get Diamond Fields Resources to hire experts to draw a picture of what the Voisey's Bay mine will look like in twenty years time, showing where the road is going to be, where the town or camp will be, the clear-cutting that will be done and how much land will be destroyed. One person suggested that the Innu have their own section in the Voisey's Bay newsletter like the Inuit do.

I think the Innu Nation should inform as much as possible on Voisey's Bay. More updates, talk shows, and newsletters and get some direction from elders in both communities. Gregory Rich, Utshimassits

I never heard much about it, but did read the newsletter, good newsletter. They should have it again to better inform the Innu people about mine issues, and what is happening at the site. I want to hear more, need more info to make a good decision. Phyllis Andrew, Sheshatshiu

Some respondents recommended that people be hired to provide regular updates to the communities, as well as to gather public opinion. Some thought this could be done by continuing some of the work of the Task Force. A few people wanted to go and visit the site at Emish to see for themselves what is happening there. Others suggested that resource people or experts be brought into the communities to explain to people about mining issues and its impacts on First Nations peoples. One of these could be a representative of Schefferville to talk about their experience of the mining industry.

A few people talked about how the public had to take some responsibility in becoming informed on these issues. They spoke of how people are always blaming leaders when something goes wrong, but people are also responsible for voicing their opinions so that the Innu Nation can make decisions on their behalf. Some spoke of the importance of people discussing with each other and exchanging ideas. A number of people talked about the fear people are experiencing that they will make the wrong decision without knowing what the long-term consequences will be.

More information is needed to educate the public. The public does not seem to want to listen, therefore they don't know what's going on out there. Innu should wake up. They say they were never informed. That's bull. Innu don't want to hear about it. They don't seem to care. All the information is in the Innu Nation office. I tell them to come but they don't want to. I am fed up with it. The only time they ask me is when they are drunk and give me hell for it. I think the Innu Nation is trying to do what is in the best interest of the Innu. People need to take a few minutes to listen to what is happening to Innu land. Greg Nuna, Sheshatshiu Task Force commissioner


Dealing with social problems

Whereas most people mentioned that the development would cause an increase in social problems, there were unfortunately few suggestions of how to mitigate against these. A number of people talked about the importance of maintaining and building on the existing healing movement in both communities. A few people suggested that treatment programs and a hospital be set up to deal with growing social problems. Another suggestion made at the Sheshatshiu community workshop was for the Innu to coordinate their own social services programs. This is an area in which more work is required to determine how to minimize and mitigate against the negative impacts of this mining development. Some people thought sexual relations between workers at the mine should be prohibited. One discussion group in Utshimassits thought outside company employees should not be allowed to settle into the community.

Dealing with differences of opinion: How to make decisions?

I think there will be many different opinions. We should respect all opinions. There will be winners and losers. I think the Innu Nation will have hard decisions to make. Tshenish Pasteen, Utshimassiu elder

Regarding divisions in the communities, a number of people suggested holding public meetings and gatherings for people to try to come to a consensus - to speak, listen and try to respect and understand each other. It was suggested that radio talk shows could also be used to promote discussion. Some respondents mentioned that people need to hear the reasons why Innu are opposed to or in favour of the mining. Meetings need to have a facilitator who can deal with the differences of opinion. The need for more tolerance and acceptance of differences was pointed out, as well as the need to compromise both amongst themselves and with the company. Some people felt that a compromise could be reached if differences were recognized and all sides benefitted in some way. The need to provide more opportunities for the two communities to get together and discuss these issues was also pointed out a number of times. A number of people felt that consulting more with people and educating them would help to deal with the differences.

Those who are against the drilling, their opinions should be valued. Those who are supportive of the drilling, they should go there and help with the drilling. Dawn Marie Rich, Utshimassits

Respect people's opinions. Do your work by honouring their differences of opinion. Apenam Pone, Sheshatshiu

Some people did not want to compromise on their opinion, nor hear other points of view. Some thought differences did not need to be dealt with and that decisions should be made which reflected their point of view. This occurred with people who were both for and against the development, or who differed on how the Innu Nation should proceed with this issue. Some people felt that the Innu Nation should proceed with negotiations despite the differences because the development was inevitable. Some people felt there was still time to sway the other side over to their point of view.

I would take the opinion of those that are for the development because we will never be able to stop it anyway because it's already gone too far ahead. John Paul Rich, Sheshatshiu

It's already too late for disagreement. The mine is going ahead. We should only try to get what we can possibly get. The Innu Nation should help the Innu. All Innu should get paid or hired on with that money, and we should have better system of education and other programs. Joseph Nuna, Sheshatshiu elder

We should stick with saving our land. We should protest rather than finding out our differences of opinion. People must be strong. We know they are going to destroy our land and lets not fight ourselves. Let's fight for our rights. Patrick Andrew, Utshimassits

The people who don't agree are being misled by information given to them. People should get better explained about it and maybe don't want to hear about it. Joanna Michel, Sheshatshiu

The Innu Nation should try to stop it. They should think about the land, animals and the Innu who depend on the land. Younger people like our leaders don't know what Innu means to the old people. All they think about is the money. Douglas Pone, Sheshatshiu

Respect the elders from the land, but they will pass on. Our children will be stuck if no deal is worked out. We have to think. The dead won't suffer, but we will, plain and simple. I only care about my opinion. Realist. Rita Rich, Sheshatshiu

Some people thought the leaders should make decisions the democratic way and go with what the majority of people want. A number of them thought no decisions should be made until the work of the Task Force was completed. Some suggested that decisions be made at public meetings and others suggested a referendum be called to find out where people stand. A number of people thought elders should be consulted to make decisions. This was mentioned in several group discussions at the January workshops. A few people suggested that the leaders should make the decision. Some of these respondents thought the leaders would have to decide if the communities are divided down the middle. Some recommended that the opinions of young and old, as well as those of both communities be taken into consideration before any decisions are made. One group at the Utshimassits workshop in January thought more consensus-building needed to happen before any decision could be made. A few people thought Utshimassiu Innu should decide or have a greater say because they would be more affected by the development. One person suggested that the Task Force gather voices again in the future to see whether people have changed their position.

Find out what the Innut want by use of referendum and take it from there. Maurice Penashue, Sheshatshiu.

The Innu Nation should know what to do about the mining developments. There will come a time when they will know. Monik Rich, Utshimassiu elder

I think the Innu people should call a referendum on whether we will negotiate or protest. Madeline Rich, Utshimassiu elder

Innu leaders should pick the best opinions and look at them very closely and decide from there. Manek Mistenapeo, Utshimassiu elder

It's up to the Innu Nation to do what they want to do, because the exploration or mining is already starting. There will be people who'll oppose and people that are for it. We should get together and make those that oppose it see that what are we going to do if we don't agree with the development? Luke Nui, Sheshatshiu elder

Lots of people are confused today because the referendum on the framework agreement happened yesterday. And today we talk about Voisey's Bay. Maybe we should have a referendum on Voisey's Bay. This is the wrong time to ask people what the Innu Nation should do. The Innu Nation should go around and ask people what they want to do. We haven't heard whether people are opposed or not. Utshimassiu Innut should be the ones to make the choice of what they want to do because they will be more affected. Francesca Snow, Sheshatshiu


We should compromise our differences, find out why we have our differences, try to settle them, and if not go with the majority. Gregory Rich, Utshimassits

We should work with both opinions in our communities and go with the biggest number. If more people want to control Emish, then that should be the mandate of the Innu Nation. If we have more people that want to work or compromise on the Emish issue, that should be taken as a mandate to negotiate with the company. David Nuke, Utshimassits

Protecting our land rights

I am always sick and I don't know how long I am going to live. I should encourage the younger generation to keep fighting for the land. They are the ones they going to use land in future. Manek Mistenapeo, Utshimassiu elder

The Innu Nation should keep trying to convince the mining companies and the Canadian government that this land belongs to us. Donald Rich, Utshimassits

We need to define land rights. We have the right to protect our land at Emish. Do we have land rights now? We need to have this explained to us so we can understand. Small group workshop discussion reported by Ann Rich, Sheshatshiu

I think companies and others are staking a lot of our land. We should deal with only one company first at Emish, and ask the company to tell other companies not to drill until matters are resolved. Innu Nation should try to stop all other drilling sites in our homeland until land claims is settled. We will also have to try to negotiate with other companies and try to get as much as we can. If the negotiations go nowhere then we should go in the legal way. Tshenish Pasteen, Utshimassiu elder

A number of people thought the Innu should try to settle the land rights issue with the Newfoundland and Canadian governments in the near future before more land is taken or stolen for development. Many also thought that the Innu Nation should try to stop the drilling and exploration at sites other than Emish. At the Sheshatshiu workshop in January it was suggested that the Innu Nation talk with other mining companies interested in mining in Ntesinan. A few people suggested that the Innu Nation go to court to either stop the developments or fight for land rights. A recommendation from one of the working groups at the Sheshatshiu workshop in January was that the Innu Nation set up a land use committee with elders only. They would also oversee all Innu Nation operations. One person suggested that a hunters' committee be formed with Innu people from all over Ntesinan as well as Inuit people to work on protecting their respective homelands.

Get special lawyers to stall project, so we can settle land claims right away. These lawyers should be environmental specialists. They can help to stall the project from going ahead, and while stalling tactics are working, try to resolve land claims right away before damage is done to the land. Lawyers can really help us in winning our land back. It is expensive but might be worth it in the end. If there is no land claim settled, then we'll probably lose our right to the land. In the end we will lose our culture in nutshimit. If we settle land claims then we would have a say on what goes on our land. Greg Pastichi, Sheshatshiu


Research and monitoring

A number of people made recommendations regarding protection of the land and the animals both before and after a mine is developed at Emish or in other parts of Ntesinan. Respondents wanted the Innu Nation to monitor and research the impacts of both present and future activities and developments. One suggestion was to research the impacts of mining and other developments on other Aboriginal communities, for example the Hobbema people in Alberta which is one of the wealthiest reserves in Canada. An elder recommended that the Innu Nation work with the government's biologists involved in monitoring wildlife (such as the caribou) herd to ensure that the animals' food cycle is not being destroyed. Some suggested that Innu use their own expertise and extensive knowledge of the land and wildlife to compile this research or do monitoring. Some suggested hiring non-Innu. Others warned about how non-Innu use non-Innu terminology and non-Innu ways of understanding the land and this may not always work in the interest of the Innu.

If the mine goes through, I want the Innu Nation to take a look at the damage and assess it for the animals, land, Innu. I want the Innu Nation to find this out. Josephine Abraham, Sheshatshiu elder

The Innu Nation should monitor other areas like Uspuakanesh so the companies don't dig secretly without our permission. Edward Mistenapeo, Utshimassiu elder

Monitor all activity at Emish to make sure all environmental regulations are strictly followed. Hold the company for any promises they may have made. Raphael Gregoire, Sheshatshiu

Working with the LIA

I think the Innu Nation and LIA should work together. In the past we have shared the land with the Inuit. We used to hunt together and grow up together. I think it is very important to work together. If we work together we should have strong voice. In Nain, Inuit try to stop the company from drilling near town boundary. I think we should support them in any way we can. We might need support in future, they might support us. Tshenish Pasteen, Utshimassiu elder

Most people in both communities thought the Innu Nation should work more closely with the Labrador Inuit Association (LIA). The Innu and Inuit share the same territory and are fighting ultimately for the same thing - Aboriginal rights. Some people mentioned that the lack of collaboration between the Innu Nation and the Labrador Inuit Association has weakened their positions and contributed to their lack of success in struggling for their rights. A number of respondents felt that the two groups would be much stronger if they had one united voice. The two Peoples would be more visible and have a higher profile if they worked together. They would also be able to better serve their members.

I think both Innu Nation and LIA should work together and have one voice. Together they would be strong. They probably would be unbeatable if they work together. Utshimassiu woman

If the Innu and LIA work together they can control Voisey's Bay and other mines. Donald Rich, Utshimassits

They should work together and have a strong voice. Because Inuit people also have strong ties to their ancestral land. Emish also belongs to them. Innu people use their land to hunt, so do the Inuit people. I know that the white man has never been in Emish for hunting only for mining reasons. Jason Noah, Utshimassits

The differences that have long existed between the Innu Nation and the LIA were also pointed out by some of our respondents. A number of respondents felt that not enough has been done to build a good relationship between the two organizations. Some pointed out how the two organizations sometimes work at odds from each other, and governments and industry like to fuel or take advantage of their differences. Sometimes the LIA agrees to things that do not receive Innu consent. A few people felt that the two organizations had positions that were too divergent for collaborating on this issue, but some people felt that these differences existed more amongst the leaders than the people in communities. A number of people mentioned that they knew many Inuit who were opposed to the mining at Emish. Some respondents did not think it was necessary for the two organizations to agree on everything in order to work together. Others suggested that Innu and Inuit people could work together whether their leaders were prepared to or not. One discussion group at the Utshimassiu workshop in January thought there was a lack of consensus amongst the LIA membership at this time, much as there is among the Innu. Some felt the problem was that the political organizations don't work for their members the way that they should. Some people also thought the communities needed more information on how the Innu Nation and LIA are working together at this time.

If they could work together because I know the Inuit get along with Innu whether they oppose or are for the development. They should understand each other. Luke Nui, Sheshatshiu elder

The NDT company is doing mineral exploration behind Nain. We have had visits from people from Nain. They asked for our support in their struggle to stop the drilling near their town. As chief of the Band Council, I have pledged our support. Visitors from other communities like Makkovik have also asked us to stand as one with them. They have asked us for information on mining and companies. Katie Rich, Utshimassits

Many respondents felt the Innu and the Inuit should have more talks and more meetings. The Innu Nation and the LIA need to communicate more to determine how they can better work together on mining and other issues. They need to share more information and hear each other's views in order to better understand one another. Other respondents spoke of the need for not only the leaders to meet. A number of people called for joint public meetings and workshops in both Innu and Inuit communities. Some suggested that Innu and Inuit elders attend both public meetings and leaders' meetings. This was also mentioned by a group at the Utshimassits workshop in January. Others thought it was important for Innu and Inuit women to be involved in these meetings and they should also hold their own.

People in Davis Inlet, Nain, also in Sheshatshiu, should all have meetings and talk about what's best for Voisey's Bay. They should try to have a better understanding among themselves on mining issues and companies. They should try not to destroy the land and not to pollute Voisey's Bay. Try to have good judgement about the future of Voisey's Bay. Mary Georgette Mistenapeo, Utshimassiu elder

We need to work with the LIA, speak to LIA elders. Extra assistance is needed to fight the companies if the people decided to protest and the land affects each group. A meeting should be planned where leaders of each organization get together. If both groups are interested, transportation should be provided for people who don't have it to get to the protest. Group discussion at Utshimassiu workshop, as reported by Veronica Rich

Our elders know and have enough information, but they are never consulted. Our elders have knowledge and wisdom. I think sometimes our elders have been hurt because they were left out of decision-making. Simeon Rich, Sheshatshiu

Many felt the two organizations should work together to get an equal or joint agreement from the company at Emish. Together the two would be more effective in negotiating an agreement that would benefit both the Innu and Inuit. Joint negotiations would be more effective in ensuring jobs for Aboriginal people, protection of the land and wildlife, and better compensation.

I would like the Innu Nation to work with the LIA on Emish and other mining issues. They should exchange information as to what they both want from the company. Both Innu and Inuit should get equal shares from the company - benefits. Pien Nuna, Sheshatshiu

A number of people thought the Innu Nation and the LIA should work together to stop the mining developments on their land. The issue of working together on protests was raised by others. Some people expressed disappointment that LIA members did not participate in last year's protests at Emish. Some hoped or believed that Inuit participation in protests was possible and would strengthen both positions. Protests could also be better organized if the LIA contributed funding.

Respondents also suggested other ways the Innu Nation and the LIA could collaborate on mining and other issues of mutual interest. They could work together on an ongoing basis to monitor the project at Emish so that the land and wildlife are not destroyed by the mining. The two groups could work together to try to prevent more mining companies from entering and taking control of more land. They could work on land rights negotiations and could seek legal recourse together to force governments to settle land rights. They could form a joint organization to deal with the rush of developments invading their territories.

The Innu and the LIA should work together. The Innu and Inuit were always together a long time ago. They used to live together. It would be better if they didn't fight each other, because some Inuit girls are my friends. Dawn Marie Rich, Utshimassits

12. WHAT TO GET IN AN IMPACT BENEFIT AGREEMENT
We should know what we want in the community. We don't know. What should we ask the company for? I have always supported our leaders in trying to get what they want, but today I'm saying that I support the mining explorations and developments at Emish. We should get the company to pay compensation for as long as the mine is there. If the government wants something to go ahead, we can't stop it, like the mining. We should get jobs, try to run our own systems, like education, business opportunities for Innu people, education for our young people about our culture. The Innu should also be control of the jobs if we are given opportunities to do so. Pien Penashue, Sheshatshiu elder

Many recommendations were made by Task Force participants on items which should be included in negotiations for an Impact Benefit Agreement (IBA) between the Innu Nation and VBNC. A number of people responded to the question of what to include in IBA negotiations despite the fact that they had only expressed opposition and concerns regarding negative impacts in their other responses. But others refused to answer this question either because they did not want any negotiations with the company or because they felt that it was not realistic to discuss an IBA at this point in time. This was also expressed by one discussion group at the Sheshatshiu workshop in January. Some thought it was too early to negotiate because people still don't understand what an IBA is. One working group at the Utshimassits workshop expressed mistrust of written agreements. They preferred to hear the company's commitments in person, face-to-face.

The Innu Nation should at least try to get a better deal and play hard ball at the negotiations meetings - to minimize the environmental/wildlife disaster, to try to maintain the culture, the Innu way of life. Utshimassiu man

We feel that we need more information to discuss these questions. Realistically we do not believe in answering questions that don't make sense for the group, that are a fantasy. For example, we don't know if we will negotiate an IBA, how can we talk about what will be in it? Group discussion at Sheshatshiu workshop, as reported by Ann Rich

If the Innu Nation negotiates an agreement with the companies, I would like to see 1) no exploration/mining elsewhere except at Emish area, 2) land should not be destroyed or damaged at greater amount, 3) compensation/royalties or profit sharing. I remember in the past people were starvation in massive numbers. Now they are rich. The third generation of Innu are rich with resources, and 4) protection of Innu culture. Madeline Rich, Utshimassiu elder

Protection of the land and the animals

If the Innu Nation negotiates an agreement they should try to make it clear to the companies that if they ever find any more minerals on our land to leave it and not destroy the land like they are doing now. They should tell them how important the land is to Innu people and culture. To me the land is the most important thing right now, not the money, but it's up to individuals if they want compensation/royalties. Mary Ann Montague, Sheshatshiu

The item most frequently mentioned for inclusion in an IBA by our respondents was protection of the environment. Many people wanted the agreement to include guarantees that the land, animals, water (rivers, brooks, lakes and ocean) and air would be safeguarded or at least that the damage would be minimized. Some thought the Innu Nation should develop its own environmental guidelines for the company to abide by rather than the government's. This was reiterated at the Sheshatshiu workshop in January. A number of people suggested that a trust fund be set up to make sure there are resources to clean-up and restore the site after the mine shuts down. Another group wanted the company to agree not to dump the tailings into any body of water - neither lakes, rivers nor the ocean. Four discussion groups at the Utshimassiu workshop thought an IBA should include a section on environmental protection and on reclamation of the mine site after shut-down. Some thought that environmental protection was not possible in the immediate future if the mine goes ahead, therefore protecting the environment had to be a long-term goal for future generations. Some people also said burial and archaeological sites should be protected through an IBA.

Respect Innu rights, protect environment, finance outpost program to help people go to nutshimit, protect archaeology and grave sites, special protection of rivers and fish habitat. The company should only do the exploration and mining where they are. Other than that, they shouldn't be allowed. Francis Benuen, Utshimassiu elder

There should be an agreement drawn up so if mine closes, company should help to try to restore the environment to what it was. Phyllis Andrew, Sheshatshiu

They should monitor the land more and the wildlife so they are protected too. The companies should allow Innu to have input in how the mine will start and operate from an environmental point of view. Daniel Poker, Utshimassits

A number of people thought the agreement should also say that only Innu and Inuit people can hunt in that area. Outsiders should not be allowed to hunt. A few people recommended that they not build a town at Emish in order to minimize impacts. Some respondents thought the agreement should provide direction and funding for ongoing research needs and monitoring of the environmental and social impacts of a mine at Emish. One recommendation for this was to hire Innu monitors to keep an eye on environmental impacts. A number of people recommended that the company agree not to build a smelter, a hydro dam or an underground mine. (Contrary to this,
one person wanted to see all the processing done in Labrador.) One person suggested the agreement contain a stop order clause saying that the mining would stop if the company was not honouring the agreement.

The agreement should have these things: protect the environment and archaeology. Innu hunters should have access to the drilling area or just to monitor what they are doing. There should be finances for the outpost program and a treatment centre. Utshimassiu man

Absolutely no smelter in Emish, develop an environmental protection plan, protection of archeology, no damming of rivers. Jack Piwas, Utshimassits

Compensation and royalties

The company may invest millions of dollars in mining, but they will get great profit from it, like billions of dollars, so what is a few million dollars compared to billions? Joseph Nuna, Sheshatshiu elder

A number of respondents (30% in both communities) thought the agreement should include compensation, royalties and profit sharing. They thought the compensation package should be fair and paid to the Innu annually. Some felt that a good compensation package would help the Innu become more independent especially from governments. Some thought the Innu should get as much as 50% of the profits, while others were not confident that the company would be very generous.

Many suggestions were made as to how this funding could be used. A number of people thought the funding could be used in various ways to protect or promote Innu culture, for example, through the outpost program, cultural training programs for youth, and by establishing a museum. Programs to enhance Innu culture were also mentioned by three discussion groups at the workshops in January.

We should not only talk about jobs, but also about the compensation packages that should come from the companies. For instance, outpost program funding should be negotiated with the company otherwise after the Innu work for the company and the mining shuts down, what do we do next? The land and culture will be lost. We won't be able to go back to the land because the land is destroyed and Innu will have lost their culture. Greg Andrew, Sheshatshiu

First of all I would like to see people going in the country to maintain their way of life. If there is any compensation they should fly people in the country, payed by the company. I also think that there should be a museum in Davis Inlet, where we should put our artifacts and again company should pay for it. Simon Noah, Utshimassiu elder

Elders should be given jobs to teach traditional skills like sewing, beadwork and elders (men) should teach snowshoe craft to young kids and keep our traditions alive in some way. I want to see more benefits in agreement, like jobs, compensation/royalties for both communities - all individuals should benefit, old, young, men, women. Pien Nuna, Sheshatshiu

If there is going to be employment available there should be a cultural project where our children can learn about our culture and how to clean animals, therefore we can continue to practise our culture. Etienne Rich, Jr., Sheshatshiu

A number of people interviewed thought the funding could be used to create jobs and business opportunities for people in the communities so they wouldn't have to leave their homes and families to work at Emish. This was also mentioned at the workshops in December and in a couple of discussion groups at the January workshops. People from both communities recommended that the funding be used to finance relocation for the Mushuau Innu to Natuashish. Another recommendation was to use the funding for economic development at Natuashish.

What I want to see in this agreement is the relocation to happen before mining starts at Sango Pond. William Mistenapeo, Utshimassits

The Innu Nation should create jobs for the Innu. I would also like to see the Innu Nation set up a co-op store and a clothing store, owned and run by Innu. They would employ Innu. I pay a lot of money to get groceries. I could spend more money here if I didn't spend it on taxi. John Aster, Sheshatshiu

The Innu Nation should ask the companies for funding to have jobs in the community rather than go away to work for three weeks. They should have jobs in the community for the middle-aged people and the younger generation - compensation for the land destroyed. Kathleen and Sebastien Pastichi, Sheshatshiu elders

A number of recommendations were also made regarding how funding from compensation could be used in the community - for community infrastructure such as building or repairing housing, better housing for elders, water and sewer facilities, and paving roads. Compensation could pay for the construction of treatment centres, schools, and other community buildings such as a recreation centre, a sportsplex or hockey arena. Funding could also be provided for social programs and to community organizations to run their programs: for example, healing programs such as a safe house program for gas sniffers; education and training programs (unrelated to the mining industry) both within and outside the community (including bursary programs that would pay for accommodation outside the community); and correctional services and work programs for Innu inmates in the country.

Try to get mining companies to pay for treatment centres for upcoming social problems, and outpost programmes, etc. Edward Piwas, Utshimassiu elder
It would be wise to use the money in our communities, for instance for housing, and some organisations don't have enough money to operate. Maybe they should be given the money as well. We should have our own resource people in our community to be trained and also spend it on people going outside to go to school. It would be wise to spend it on Innu interested to set up their own business and on our young people so that they could understand our way of life more. Daniel Poker, Utshimassits

Compensation, if we can get it should go to community use, like building a recreational centre, houses, cars, furniture, jobs in the community. Everyone should have a say in how the money is used. All Innu should get a piece of the profit, an equal share if any monies come from the company, kids and elders too. Michel Pastichi, Sheshatshiu

A few people thought compensation should be distributed to each family or to individuals and not just to the Innu Nation. This was also mentioned by one working group at the Sheshatshiu January workshop. Another group at the workshop suggested that families who hunt and fish a lot at Emish should be compensated and get relocation benefits package for having to go elsewhere to hunt. One group at the Utshimassits workshop thought compensation should include an income supplement program for those on welfare who don't get enough money to live on. On an open-line radio program in Sheshatshiu, one person suggested that the compensation be used to pay people's bills, but another caller disagreed stating that people should be responsible for their own bills and the Innu Nation should spend the money wisely. One person in Utshimassits thought the Mushuau Innu Band Council should administer these funds for that community. At the Sheshatshiu workshop in January it was also suggested that both communities be responsible for administering the funds.

Job quota and training

I would like to see more Innu and Inuit people hired because the land at Emish belongs to them. The exploration shall go ahead. There is too much money involved in the project, so we should concentrate more on jobs right now. I should also say that the Innu should have some say on how the mine is going to operate. Patrick Rich, Utshimassits

I saw bosses from DFR at the meeting. I would like to hear more about the government and companies. I got young people in my house who I feel they should get jobs. I would like them to talk. Our older generation will probably not see much in terms of jobs, but I want to see the younger generation get jobs to be able to support themselves. Social Services isn't helping the young people today, like with jobs. Lizetta Penashue, Sheshatshiu elder

We want to see jobs and compensation for the younger generation to come on the agreement. Maybe it can be a community run like Churchill Falls - they support themselves every way, jobs for everyone. The Innu Nation should show the company it means power, like the land claims should show. They should sit at the table before all the land is given away, and we will be stuck the way we are, unemployed and poor. It is no way for kids to grow up. The quitter never wins. Basil and Brigitte Nuna, Sheshatshiu

A number of people thought the Innu Nation should negotiate for a quota of jobs for the Innu in an Impact Benefit Agreement. At the January workshop in Utshimassits, a couple of discussion groups recommended that the IBA include a guaranteed and fair quota of jobs for the Innu. These jobs should be long-term and well-paying, and there should be jobs for women as well as men. Bonuses and incentives should be part of the package. A couple of people thought an agreement should ensure that all people from different clans get jobs, not just the relatives of the leaders. Respondents also recommended that specialized training be set up to work in the mining industry. To this end, a scholarship fund should be established to help Innu get more education in the field. Another recommendation was for the company to develop apprenticeship programs to train Innu to work on-the-job. A number of people thought training should be available for women as well as men. It was also mentioned that some people would need help to learn how to hang on to a job and not get fired.

The mining company should have the people trained in mining. We want training programs. It will be good to have jobs at Emish. How many jobs will we get? We should also get money or compensation to have jobs in the community. Small group workshop discussion reported by Greg Penashue, Sheshatshiu

I like the mining because it will bring more money for community, better jobs, more training for the Innu. Women should be given opportunities to work at the mine. Education should be offered to these women: biologist, geologist, job training. Sheshatshiu woman

A few people interviewed by the Task Force suggested that an IBA allow for Innu workers to get cultural leave from their jobs in order to be able to continue going to nutshimit, or at least to get leave for an annual hunt. This was also recommended by a couple of discussion groups at the workshops in January. Others suggested that no drinking be allowed for workers at the mine. Some respondents recommended that an IBA address safety standards and working conditions for the Innu. A number of people thought the agreement should include accident and life insurance for workers at the mine. Another recommendation was for the company to hire an Innu person to serve as a liaison and help Innu people get work at the mine. A discussion group at the Utshimassiu workshop thought an Innu work force at the mine could act as eyes for all Innu. If they saw the company doing something wrong, they could report it back to the communities.

If we continue to negotiate with Diamond Fields we should ask them for cultural leave for anyone who works permanently at Voisey's Bay, at least have two months of cultural leave with pay, once every year. That way our traditional way of life can be with us in many years to come. We must do this before it's too late. George Gregoire, Utshimassits

Innu Nation should get special agreement for Innu to be hired, special insurance or life insurance for Innu who work there if accident happens, there should be compensation to family for accidents. Phyllis Andrew, Sheshatshiu

Management of the mine

A number of people thought the Innu should be involved in the management and operation of the mine at Emish with the Innu Nation and the companies working side by side. For example, one recommendation was for Innu representation on the company's board of directors. A number of people also recommended that the Innu be involved in the hiring and firing process.

We should be introduced into decision-making in all areas. The financial department and main office business. Donald Rich, Utshimassits

There should be Innu observers to monitor damage to the land at Emish and we should have Innu management on job site and on board of directors. Innu should try to be hired on every level. DFR should try to hire young Innu people to work on the site, but not just at Emish, everywhere in Canada. They should look at safety programs, training programs for young people to work at site. Innu should have a say. Gregory Pastichi, Sheshatshiu

Land rights

Many people said the agreement should clearly outline Innu land rights. A number thought the company should agree not to mine in other parts of Ntesinan. Suggestions in this area were generally broad. For example, some people talked about the need for the companies to respect Innu culture and traditional ways, but they did not say how this should be done.

The first thing I want to see in an agreement is the companies to recognize Innu sovereign land and rights, and to convince governments to recognize them also. I want to see protection of Innu culture and other Innu land despite other companies staking. The companies should fight for Innu rights. In an agreement Innu should clearly state they are not extinguishing Innu rights and lands. Simon Poker, Utshimassits

The benefits we get from the company should carry well into the future. George Nuna, Sheshatshiu elder

13. CONCLUSIONS: IDENTIFYING PRIORITY RECOMMENDATIONS

The Task Force on Mining Activities produced useful information for the Innu Nation to develop its position on mining at Emish and in other parts of Ntesinan. The information gathered clearly outlines and defines the major areas of concern regarding mining developments for the communities of Sheshatshiu and Utshimassits. There was considerable consensus regarding anticipated impacts. The Task Force was also successful in generating a useful list of recommendations and strategies which the Innu Nation can follow through on.

However the work of the Task Force is only a beginning. Proper consultation and planning is not possible within the present timetable. The Innu Nation cannot complete negotiations for an Impact Benefit Agreement with VBNC by April 1, 1996. Task Force results clearly indicate that within this timeframe, there is not enough time for the people of Sheshatshiu and Utshimassits to understand the decisions being made, much less to be part of them.

There are many outstanding questions. What will be the combined impacts of all the exploratory work going on now? What will be the cumulative impacts of not only mining but also ongoing and proposed developments in other sectors? Why is there such a rush to build a mine at Emish when there is no shortage of nickel on the market now, and when nickel in the form of industrial and domestic waste is being thrown away in the same amount that is being mined each year? How will the communities of Sheshatshiu and Utshimassits address the increase in social problems anticipated as a result of mining developments? While Utshimassiu Innu continue to live without basic amenities such as water, why is the government stalling or reneging on its commitment to support their relocation to Sango Bay?

Environmental impact studies should have been carried out for a number of years before the present mining activity started. This is what would have been required to understand the ways in which the land and the animals will be affected. Task Force participants from both communities expressed clear concerns about environmental impacts. The timeframe allotted for project development is insufficient to do a thorough environmental assessment and to address these concerns appropriately. This shows a lack of respect for the environment and for any understanding of the food chain and Innu cultural integrity. Will the government's environmental assessment process adequately address the devastating socio-economic impacts anticipated from a mining development at Emish?

While a bidding war brews between Inco and Falconbridge over who will eventually wield control of the mineral deposits at Emish, there has yet to be any discussion about building a real partnership with the Innu and Inuit people who have lived on this land for thousands of years and who stand to lose the most from the development. On April 12, DFR shareholders will vote on whether to accept a merger offer from Falconbridge. They will discuss the rich deposits at Emish worth billions of dollars and they will weigh profits and financial risks. But will they discuss land rights and the risks faced by the First Peoples of the land they wish to exploit? There will be no one there to represent Innu and Inuit interests and the risks to their cultures, communities and livelihood will fade in the glare of billion dollar profits.

The company has all the resources at this point, particularly in comparison to Innu communities. How can there be fairness when the company has all the resources? While the Innu Nation has expertise about the land and the wildlife, it needs to have people with technical expertise and comparable knowledge of the industry. It needs ongoing resources to develop its responses to this development and to be involved in decision-making in a real way.

Recommendations for immediate action

The Task Force commissioners reviewed the information gathered through the work of the Task Force, and agreed on the following list as priority recommendations to be addressed and acted upon by the Innu Nation, mining companies and governments:

1. Land rights should be resolved before any mining goes ahead. The companies at Emish and in other parts of Ntesinan should stand with the Innu to pressure governments to settle these longstanding issues.

2. The company is moving too rapidly on the mining development at Emish and should proceed at a pace which will allow for proper planning and consultation. VBNC will not lose the coveted ore at Emish by taking more time to do a careful job about protecting the environment and looking after the people affected. The company has stated publicly on a number of occasions that it is committed to consultation with local people. It must be prepared to deliver on that promise.

3. Baseline data on both environmental and socio-economic impacts is necessary in order to develop a mine at Emish in a way that will minimize or mitigate against negative impacts. VBNC should agree to a mimimun one-year moratorium on exploration activities in order to gather baseline data. This would involve a halt to the company's plans to build infrastructure this summer, including a 12-kilometre two lane road, a dock and an airstrip. As well, if the Innu are successful in negotiating an IBA with VBNC, that IBA should be in place before any further work proceeds. The Innu must be in a position through the IBA process to determine whether the probable impacts of the project will outweigh the benefits set out in the IBA.

4. The Innu Nation needs to develop a clear process to allow its members to actively participate in decision-making on mining developments in Ntesinan. Ongoing consultation and information dissemination should be a priority in order to clarify what direction the organization should take to better serve the needs of all its members. It is also necessary to begin to address differences and build consensus both within and amongst communities on this issue. The Task Force was not able to speak with everyone. More voices need to be heard. Consultation and public information should occur through a number of different forums, and the funding for these should be provided by VBNC. Bilingual newsletters need to be produced on a regular basis, and supplemented by radio updates and public meetings. The community television channel in Utshimassits should also be used to provide information and the Innu Nation should set up a community channel in Sheshatshiu to use for this purpose as well. The Innu Nation should allot appropriate planning, training and human resources to consultation and public information endeavours.

5. The Innu Nation should produce an Innu section - with total editorial freedom -for the Voisey's Bay News. This would allow the Innu to network with their Inuit neighbours and to inform other Labradorians about their issues and concerns.

6. The Innu Nation should proceed to negotiate with VBNC for an Impact Benefit Agreement, but with extreme caution given the level of opposition and concern within its communities. The mandate to negotiate is clearly conditional. Negotiations must result in substantial benefits. Environmental and cultural protection as well as financial returns must outweigh the significant negative environmental and socio-economic impacts anticipated. The initial focus of negotiations should address the primary concern expressed by Task Force participants for the environment, wildlife and Innu land use. The Innu Nation should keep its membership informed about how negotiations are proceeding on a regular basis.

7. If the differences in opinion amongst its membership persist or grow, the Innu Nation should hold a referendum on whether to proceed with negotiations. A referendum should also be held before an IBA is finalized and signed.

8. The Innu Nation should appoint an advisory committee, modelled on the Mushuau Innu Renewal Committee, to oversee IBA negotiations. This committee would also oversee other Innu Nation business such as land rights negotiations. The committee should be represented by people from both communities. Elders should provide the leadership and direction for this committee. Men and women, youth, as well as people who hold different points of view on mining issues and the future of the Innu should also be appointed to the committee. Consultation and information dissemination should be one of the tasks of the Advisory Committee. The committee representatives should also keep a pulse on public sentiment regarding the work of the Innu Nation on mining and land rights issues.

9. The Innu Nation should continue to view protests as a viable and potential strategy to address the issue of mining developments on Innu land. It should take the lead from its membership as to when direct action is appropriate or required. It should also facilitate proper planning and allot financial support for these activities.

10. The Innu Nation should be prepared to also pursue other approaches to addressing mining developments in Ntesinan should IBA negotiations prove unproductive. These include media campaigns and legal avenues. Innu Nation lawyers should be consulted to determine which legal recourses are available to the Innu to ensure that their rights and the environment are protected.

11. The Innu Nation and the Labrador Inuit Association should work more closely together on land rights and IBA negotiations. The Innu Nation should take initial steps to set up regular meetings with the LIA in order to define and develop common positions, strategies and priorities on these issues. They should build on present collaborations in seeking greater control of mining activities through increased information-sharing, research and joint monitoring of environmental impact assessments and the governments' regulatory processes.

12. The company should be prepared to go beyond the requirements of the governments' environmental assessment processes. It should accept a broad definition of environmental impacts - one which examines past, present and future implications for both the natural and human environments. The company's definition of the environment should encompass the Innu world view of the ecosystem. It should be prepared to study potential impacts of its mining development on the Innu population including its social, spiritual, cultural and economic structures, relationships, systems, practises, institutions and values. All these factors must be considered as a part of a life-support system composed of the air, water, minerals, soil, plants, animals and micro-organisms, all of which function together to maintain a whole. The company should also employ methodologies in its research which are gender-sensitive and which produce gender-differentiated data.

13. The company should begin to develop appropriate technologies which can ensure maximum environmental protection during the operation of the mine. It should agree to stringent ongoing monitoring of the environment and set up a trust fund for reclamation and restoration of the mine site after shut-down.

14. In the event of an environmental crisis before its anticipated shut-down, the company should agree to an immediate clean-up and to cease operations until the crisis has been thoroughly dealt with. An environmental performance bond should be posted by VBNC for this purpose.

15. The Innu Nation should continue to do its own research on both environmental and socio-economic impacts of mining developments. The funding for this research should be provided by VBNC.

16. A second Innu observer should be hired to monitor the environment at Emish in order to allow the new and present observer to rotate and carry out the work on a continual basis.

17. The Innu Nation should involve its Healing Services program, Alcohol Treatment Programs and the Education coordinator in its efforts to address the anticipated socio-economic impacts of mining activities at Emish. These agencies should review the Task Force report, gather information on impacts presently being experienced in the community because of Innu employment at Voisey's Bay, and recommend and develop services to address social problems as they occur. Appropriate services and programs (for example, an alcohol treatment centre in nutshimit) should be in place before the mining proceeds.

18. If the Innu are successful in negotiating an IBA with VBNC, an Innu Liaison Manager for each community should be hired to address problems being identified by Innu employees at Emish. This person could provide information to his/her community on available jobs, provide career counselling to Innu youth regarding jobs in the mining industry, participate in the hiring and orientation of Innu employees, and provide counselling or referrals to assist employees with personal problems (family, alcohol, etc.) as well as work-related problems (discrimination, cross-cultural issues, etc.).

19. The final employment package in an IBA should include a fair quota of jobs for Innu men and women with guaranteed job security, fair wages, accident and life insurance in case of injury, and paid cultural leave for two months for workers who want to spend time in nutshimit to pursue traditional harvesting activities. A flexible work schedule should be developed in order to provide optional work rotations for Innu employees (for example two weeks on/two weeks off). A student employment program should be set up to hire Innu youth over summers in order to provide them with some exposure to the mining industry.

20. VBNC should enforce its regulation prohibiting the use of alcohol and illegal drugs at Emish.

21. The Innu Nation and VBNC should identify immediately how Innu can obtain training for jobs in the mining industry. The company should develop some of these training programs as well as provide apprenticeship and on-the-job training for Innu men and women. A scholarship program should be set up for Innu students interested in working in mining.

22. An IBA should clearly outline discrimination policies in order to ensure fair treatment of Innu employees by mine management and co-workers.

23. An IBA should include funding for programs which support and promote the Innu culture, such as the outpost program in nutshimit and traditional skills training programs in the community.

24. The company should be committed to an ongoing process of defining a relationship of partnership with the Innu Nation, one which allows for a meaningful - not just a token - role for Innu in decision-making regarding a mining development at Emish. The Innu do not want to be simply compensated for the land that is being stolen from them. They must be active in determining their future with regards to mining developments in Ntesinan. A partnership structure should be clearly defined in an IBA - one which will ensure its enforcement.

The project should be done slowly so that proper planning and environmental protection can happen. This mining will hurt the Innu, the animals and the land. We should be working to get resources to do our own research and informing ourselves more. The government has no right to give away our land, Innu and Inuit land. We should be the ones deciding what happens to this land. Simon Michel, Sheshatshiu elder
Appendix A