System thinking is a scientific approach that starts with the whole. It is used for the design of individual biosphere reserves but also for connecting it to the whole international network. It takes into account complex relationships as well as “soft” variables that underpin human emotions, motivation and behavior thus providing a holistic approach to complex policy and social issues. From this perspective, biosphere reserves consist of various components which reflect complex relationships between natural and socio-economic factors, between physical structures and human values, between cultural space and natural landscape, political ecology and creative ecology. The application of system thinking is carried out from the preparation stage of nomination of a biosphere reserve to design, management planning and implementation. Applying system thinking to the design of a biosphere reserve allows to identify all elements of the larger ecosystem. In the case of CBR, this approach enables the connection between the ancient town, influential to the development of the whole ecosystem as a historic port and its cultural heritage in relation to the marine protected area.

The CBR Management Board coordinates all activities that are related to the cultural and natural values of the Biosphere Reserve. In the development procedure, the CBR tries to create a safe place for stakeholders to work together and find out integrated solutions. One of the main tasks of the CBR Management Board is to coordinate the different international and national designations which include the Biosphere Reserve, the World Heritage site, the intangible cultural heritage, and the marine protected area. The master plan and implementation program of the CBR is always in the making, being updated and coordinated with stakeholders including the four main entities: government, scientists, private sector and local people. The majority of the leaders in the city were invited to be members of the management board of the CBR. This is an important characteristic of the system that serves to facilitate the collection of information and data, to discuss and to reflect at workshops and meetings, to analyze problems, and to find out solutions thereon. All of the CBR coordinators are responding to the balance between conservation and development, focusing on sustainable development and resilience to climate change.

Pimachiowin Aki First Nations and the Pimachiowin Aki Corporation developed a Guardians Program in 2016 to implement the strategic direction set out in approved management plans of ensuring community well-being, raising funds, supporting local economic development, creating opportunities for Elders and youth to work together, maintaining/enhancing our cultural tradition, and ensuring compliance with customary laws and policies. Capacity and skills have been built among community members in communication, record-keeping, survival, good health, use of GPS to collect and record geographic information. Guardians are community members that observe, record and report on the health of ecosystems and cultural sites, educate the public about how to be good stewards of the cultural landscape, work with provincial government land and resource managers, and conserve pictographs, petroforms, archaeological sites, cultural sites, and intangible values shaping Anishinaabe connections with the Site including oral traditions central to the expression and intergenerational transmission of Akiiwi-gikendamowining (land-based knowledge), customary laws, and geographical names.

The voices and perspectives of youth must be acknowledged as well as those of adults and Elders to ensure the whole community is part of the dialogue. Youth participated in the development of community-based land management plans and the Pimachiowin Aki nomination dossier. We will need the youth to understand and carry on this work after the Elders are gone. For this, presentations and dialogue sessions with Elders took place at community schools and youth forums. The communities carry out ongoing Elders and Youth Anishinaabe Language, Knowledge and Lands Teaching camps to ensure children and youth understand the importance of the land and continue to support this work in the future. These camps are held outside the communities, throughout the summer.

In parallel, Pimachiowin Aki Corporation held two regional women’s forums:  the Pimachiowin Aki Women’s Forum on January 18, 2017, and the Ikwewak Gikendasowinan on January 23, 2018 where Elders and young women participated in making recommendations to the Pimachiowin Aki partners which were included in the nomination dossier. Ongoing participation and leadership of women in governance is an important feature of the site management framework.

The Anishinaabe knowledge system carried and shared by the Elders has always led community life and land decisions. Through the First Nations Accord, land management and planning and the World Heritage nomination processes, the Pimachiowin Aki First Nations’ knowledge keepers began to work with scientists who were adding their system of knowledge to traditional area plans and the nomination. The only process for success was to set up a regular dialogue between both knowledge systems, and the engagement at the community level of Elders and other knowledge keepers, to ensure the community voice was heard and documented in the plans, the nomination dossier and in all communications, through community-based land working group meetings, meetings of the Pimachiowin Aki Corporation, and meetings of First Nations and government representatives on land management planning and plan implementation teams. The community knowledge keepers and scientists learned to understand each other. This was a long process and with mutual respect and patience, we were able to agree on the information provided in the documents. This process is still in place today, with the engagement of communities when Provincial Governments, Universities and organizations carry out research projects in Pimachiowin Aki.

Elders and others with land-based knowledge (ki ki no mah gay win) are important for their role in guiding decision-making in personal, family and community matters related to use of the land. Knowledgeable Elders are respected for their role in ensuring continuity of Ji-ganawendamang Gidakiiminaan (keeping the land). Elders advocated for the community voice to be heard in defining strategic direction for Ancestral Lands, and in the nomination dossier and all communications and decisions about Pimachiowin Aki. Elders are part of Annual General Meetings, regular and special meetings of the Corporation, planning team meetings, and community-based lands working group meetings, to guide protection and management of Pimachiowin Aki in accordance with the principles of Ji-ganawendamang Gidakiiminaan. Adherence to these principles requires local community authority in protection and management and a continued presence on the land. Those with the greatest experience on the land (e.g. Elders, head trappers, trapline helpers and others with personal and family ties to specific family harvesting areas) are leaders in sharing Akiiwi-gikendamowining and ensuring compliance with the principles of Ji-ganawendamang Gidakiiminaan. 

First Nations started a process to define Ancestral Lands by completing land use and occupancy studies, archaeological research, moose habitat studies, historical documentation, and community-based land management plans. From 1999, they started the dialogue on the importance of Ancestral Lands, way of life, industrial threats and how they could work together and help each other. In 2002, the First Nations Accord was signed, a historical document describing the commitment to work together to protect Ancestral Lands. The impetus for creating a not-for-profit charitable corporation with a Board of Directors was to have a forum for continued and regular dialogue, consensus-based, non-hierarchical decision-making and a legal entity that could make contracts, raise funds, and develop a World Heritage nomination dossier. The Corporation was established in 2006 with a Board consisting of one representative from each First Nation and Provincial Government. An Executive Director oversees operations and provides support and advice. The mission is to acknowledge and support Anishinaabe culture and safeguard the boreal forest, preserving a living cultural landscape to ensure the well-being of Anishinaabeg and for the benefit and enjoyment of all people.