RESPONSE PAPER

Response Paper

Response Paper

1.

In 1994, he went south to Montreal to train as a camera operator with the nationwide movie Board of Canada. In this capability, Paul did cinematography on some NFB documentary films for broadcast encompassing Multiple Choices (Alison Burns) and First territory Blue (Dan Prouty). He worked on a number of other unaligned productions and in 1996 was producer/director of the CBC North TV series Maamuitau. In 1996, he composed, shot and administered his first film deserving Ayouwin: A Way of Life. This documentary about Rickard's father, a trapper in Moose Factory, Ontario, was made by Wildheart Productions for announced on the TV Ontario Aboriginal series.

In 1997, he administered Okimah at the nationwide movie Board. This movie focuses on the information presented down by Cree searching managers, the okimah, and tensions the importance of the annual goose search to the survival of customary Cree culture. Released in 35 mm, it premiered at the Vancouver Film carnival in 1998. In 1999, he administered and co-produced Finding My converse, a navigate for the 13 part series; Finding Our converse, on APTN, now in its third season.

2.

The process is intended to protect values of Native groups in or adjacent to a given management unit through the identification and documentation of sites that hold such values. While mapping offers only a limited form of protection of Native values (in stark contrast to the holistic manner in which Aboriginal people define them), it does offer an opportunity for Native people to apply Indigenous Knowledge to the process. Moreover, the Native Values Mapping process in forest management planning is locally conducted, which leaves a significant amount of flexibility for groups to implement it as they see fit. This has resulted in a great deal of variation across Ontario as to how the process has been carried out. While in many cases the process has not been a great success, there are examples of where all parties involved report significant achievements in terms of the Native Values Mapping process and the utilization of Indigenous Knowledge. The question, then, is, “What is it about the cases where both Aboriginal and non-Aboriginal participants felt that success in Aboriginal participation had been achieved that distinguishes them from other situations?” As discussed in McGregor (2000), there was a key difference between the processes that were identified by those involved as “successful,” from those that were ...