Pimachiowin Aki

World Heritage Site

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5 Highlights from the AGM

The Pimachiowin Aki Assembly of Partners hosted our 20th Annual General Meeting (AGM) to reflect on the past and look ahead to the future. Here are five highlights:

1. Sisters’ Memories from Pauingassi

“Come to Pauingassi First Nation: Live with us, teach our children English, have services with us.”

Neufeld family photos

That’s how Elder Wannacens invited the Neufeld family to the community in 1955. Sisters Carol and Lila shared memories of the 15 years they spent growing up there. Their family home became a hub of activity—helping with medical needs, repairs, and hosting children’s programs and family nights. They recalled boat trips, visits to Little Grand Rapids, playing outside, caring for their dolls in tikinagaans, and learning skills like sewing and beading. Old photos brought their stories to life, and their dad Henry treated us to a drum song in English and Ojibwe.

2. Sneak Peek: New Entrance Sign

Design mock up of the Pimachiowin Aki entrance sign

We shared a preview of Pimachiowin Aki’s new sign, which will be mounted on a large rock at the entrance site. The 30-foot sign will feature graphic panels with a wood-grain texture, Pimachiowin Aki and community logos, the words “The Land That Gives Life”, and a scene of the boreal forest with a canoe on the water. Thanks to the Province of Manitoba for designing a sign to represent the cultural and natural values of Pimachiowin Aki and welcome visitors to the World Heritage site.

Chosen site for the Pimachiowin Aki entrance sign

3. Preserving Our Place Names

Reviving and using these names helps preserve Indigenous languages, culture and history, and honours the first inhabitants of Manitoba.
—INDIGENOUS PLACE NAMES PRESENTATION, ROBERT BELTON, MANITOBA PROVINCIAL TOPONYMIST

Manitoba Provincial Toponymist Robert Belton invited communities to reach out if they are interested in having some or all of the place names made ‘official’ so the names can appear on Google Maps and future topographical maps. The Manitoba Geographical Names Program offers several additional supports:

  • GIS and cartography services
  • Workshops and meetings
  • Historic records  
  • Records of former place names/rescinded place names

Indigenous place names are often the oldest geographic markers in Manitoba. They reflect thousands of years of observation, travel, and connection to the land. Instead of naming places after people, many Indigenous names describe what the land looks like, how it’s used, or a story connected to that place. For example, the Ojibwe name Weenipagamiksaguygun—meaning “dirty looking water caused by mud or silt”—is now recognized as a third official name for Lake Winnipeg.

Robert explained that not all names need to be shared with government. For example, sensitive or sacred sites can remain private and do not have to be shared publicly. The program could also create public maps and community-only maps.

4. Historic Photos Tell Our Story

Pages from Pimachiowin Aki UNESCO World Heritage site nomination

Brian Carpenter, Curator of Indigenous Materials and Director of the Center for Native American and Indigenous Research (CNAIR), shared how communities can work with the American Philosophical Society (APS) Library & Museum collections. APS holds thousands of photos, recordings, and other materials from over 650 Indigenous communities, including Pimachiowin Aki. We used historic photos from the collection in our UNESCO World Heritage site nomination, and several are featured on our website. APS is planning a 2027 exhibit on how Indigenous communities use archival materials, and Pimachiowin Aki may have the chance to take part and share how the photos supported our successful nomination.

5. Board of Directors Updates

We welcomed two new Directors this year: Enil Keeper, Little Grand Rapids First Nation, and and Rob Nedotiafko, Government of Manitoba. The AGM also marked a leadership transition for Poplar River First Nation, as long-serving Director Ed Hudson stepped down from his role. In his place, Norway Rabliauskas is serving as the community’s new Director.

Enil Keeper
Rob Nedotiafko

No Word for Goodbye

In Ojibwe, there is no word for goodbye. Dennis Keeper, Pimachiowin Aki Lands Guardian for Little Grand Rapids First Nation explains, “One day, Gwiigwiishi (Whiskeyjack, or Canada Jay) had to go somewhere and leave his family behind. He said he won’t be able to see them for a long time. This made him so sad that he made everyone forget the word ‘goodbye’.”

Instead, Anishinabeg acknowledge continuity in relationships and express hope for future encounters.

Gi-ga-waabamin miinawaa

I will see you again

waabamin

I will see you

miinawaa

again

aagaj

later

baanimaa apii

in a while/at a later time

Aangwaamizin

take care

Farewell at a Funeral

For a final farewell at a funeral, Anishinaabemowin carries a deeper spiritual meaning and an acknowledgment of the path the spirit is taking. Speakers may say, mino-bimaadiziwin giwii-izhiwebad, meaning: “May you have a good life on your journey.”

Photo © Don Sullivan

Grandpa’s Story: Gwiigwiishiwag

Stories from Bloodvein River

“We have our own community history,” says Pimachiowin Aki Director for Bloodvein River First Nation, William Young. It’s important to pass down knowledge, he reminds us. “We can teach our children and community members our true histories.”

How Bloodvein River Got its Name

“Bloodvein River got its name when our ancestors were camped at the mouth of the river and Sioux encroached looking for more land,” says William. “There was bloodshed on the river system, and it became known as Blood River. Later, Hudson’s Bay settled in the area and added ‘vein,’ like the red veins on the rock ridge, and that is how our community came to be called Bloodvein River.”

The Sacred Rock

There are many sacred sites in Bloodvein River First Nation ancestral lands. One area is known for a large rock. “When I first went there, the rock was not where it was supposed to be,” William recalls. “Instead, it was at the bottom of the river.” Later it returned to its original place, then disappeared again. While travelling a couple of kilometres away, William spotted the rock on the shoreline.

How does it move from one place to another? “Stories say that little rock people are tricksters.” William has brought Elders to the island, to honour the site together.  Ceremonies were held here in the past.

Stories like these need to be remembered and shared.

Photo: © Lorne Coulson

Year of Collaboration: 7 Highlights


This year, Pimachiowin Aki achieved several milestones that highlight the power of collaboration. Residents and visitors can now see new site signs, Guardians strengthened their skills through hands-on training, and communities are working to restore traditional place names for ancestral lands. We also welcomed new Board members, prepared to share our OUV in Anishinaabemowin, and launched our first online shop! These accomplishments reflect the dedication of communities and partners to care for the Land that Gives Life. Here are seven highlights:

1. New Signs on the Land

Photo: Gerald Neufeld

This summer, five new World Heritage Site signs appeared along PR 304, our very first in Manitoba! Manitoba Transportation and Infrastructure (MTI) worked with Pimachiowin Aki to design and install the signs, which mark the site boundary and help travellers find their way. These signs follow provincial road standards and UNESCO guidelines, making them official and built to last.

Pimachiowin Aki partners are grateful to everyone at MTI and UNESCO who helped bring this long-awaited project to life.

2. Guardians Complete 200-Hour Program

Photo: Melba Green

Pimachiowin Aki Guardians Melba Green and Owen Bear completed the intensive five-week Land Guardian Program through the Natural Resources Training Group. They attended lectures, trained in the field, learned to identify plants, birds, fish, wildlife and habitat, and sharpened their environmental monitoring skills.

The program strengthens the important work happening right now in Bloodvein River and Poplar River, provides opportunities for future employment in land management and environmental protection, and meets academic requirements for an Applied Biology Technician program.

Congratulations, Melba and Owen!  

3. New Leaders Join the Board

Enil Keeper

Enil Keeper
Little Grand Rapids First Nation has a new representative on the Board. Enil Keeper—former Chief, long-time Councillor, RCMP officer, assistant Conservation Officer, Home-School Coordinator, and lifelong learner—brings deep community knowledge and decades of experience to this position. Born on Sharpstone Lake and raised on the land, Enil has been part of the Pimachiowin Aki journey from the beginning. He follows Augustine Keeper, who contributed more than a decade of leadership and vision.

Rob Nedotiafko

Rob Nedotiafko
Rob Nedotiafko was appointed to represent the Government of Manitoba on the Board of Directors. Rob worked closely with Poplar River First Nation on the Asatiwisipe Aki Land Management Plan and now serves as Director of Parks for Manitoba Environment and Climate Change. He steps into the role held for 16 years by Bruce Bremner, whose dedication continues to shape our work today.

Waajiye/Welcome, Enil and Rob
Aapiji miigwech/Many thanks to Bruce and Augustine

4. Our OUV—Now in Anishinaabemowin

The translated OUV, still in its draft stage

Pimachiowin Aki’s Statement of Outstanding Universal Value (OUV) will soon be available in Anishinaabemowin—in Roman orthography and syllabics. This translation, completed by Carol Beaulieu and supported with a grant from Parks Canada, brings the language of the land to this important UNESCO text.

The OUV explains why Pimachiowin Aki matters to the world and has cultural and natural significance for all peoples, now and for future generations.

The translated version will be shared on our website and with schools once approved by Pimachiowin Aki partners. Please contact your Director if you would like to review the draft statement.

Outstanding Universal Value means cultural and/or natural significance which is so exceptional as to transcend national boundaries and to be of common importance for present and future generations of all humanity. As such, the permanent protection of this heritage is of the highest importance to the international community as a whole.

—para. 49, Operational Guidelines for Implementation of the World Heritage Convention

Carol shares her story about the translation process > Guided by Teachings—Carol’s Approach to Translation

5. Bringing Traditional Place Names Back to the Map

Mapping in Little Grand Rapids First Nation

Little Grand Rapids and Pauingassi First Nations continued their Traditional Place Names Projects this year, working with Elders, knowledge keepers, Manitoba’s Provincial Toponymist, and a Master’s student. Draft maps are now ready for community review—the moment where Elders confirm spellings, stories, and accuracy.

Once complete, maps will be shared in schools and community spaces. The First Nations will also decide which names to make official so they can appear on Google Maps and future topographical maps.

Miigwech to Manitoba’s Lands and Planning Branch for providing GIS mapping support and helping this project grow.

Excerpt from Pauingassi First Nation
Excerpt from Little Grand Rapids First Nation

6. A Top Score for Pimachiowin Aki

Photo: Melba Green

The International Union for Conservation of Nature (IUCN) World Heritage Outlook assesses the health of natural and mixed World Heritage Sites every 3–5 years. In 2025, Pimachiowin Aki received the highest possible conservation outlook.

Drawing on insights from hundreds of experts and partners, this global assessment tracks the state of conservation of all natural and mixed World Heritage sites and raises awareness of their importance. It also serves as an early warning system, helping identify threats and guide actions needed to safeguard the world’s wonders.

Pimachiowin Aki’s outlook is a powerful reminder that when communities, governments, Guardians, and supporters work together, we can protect one of the world’s most important ecosystems and cultural landscapes. The full report is available here: https://worldheritageoutlook.iucn.org/explore-sites/pimachiowin-aki

7. Our New Online Shop

Page from Obaawingaashiing Gichi-Aabijitaawinan – The Pauingassi Collection

Pimachiowin Aki has launched an online store! For now, supporters who donate $300 or more to the Pimachiowin Aki World Heritage Fund at The Winnipeg Foundation receive a copy of Obaawingaashiing Gichi-Aabijitaawinan – The Pauingassi Collection as a thank-you gift. Miigwech to everyone who made this possible, including:

  • Maureen Matthews, Elaine and Joshua Owen, (late) Roger Roulette, and Carol Beaulieu for creating the book
  • Manitoba Museum for publishing the book as part of the Nametwaawin Outreach Project funded by Heritage Canada with a contribution from Pimachiowin Aki
  • A donor-advised fund at The Winnipeg Foundation for a significant contribution toward the cost of printing the books
  • Peaceworks Technology Solutions for programming our new Shop page
  • Everyone who invested in Pimachiowin Aki this year through your donations, grants to our programs, and in-kind contributions. We thank you for placing your trust in us to steward these resources and maximize their impact

Every Dollar Helps Protect Pimachiowin Aki
In the future, we hope to offer books, maps, posters, and even branded apparel directly through the Shop to support our programs.

Donate Today

Guided by Teachings—Carol’s Approach to Translation

If Anishinaabemowin is your first language as a baby and for the rest of your life, you will be Anishinaabe always and will be connected through the language.

For translator Carol Beaulieu, language carries a deep responsibility. Guided by the teachings she grew up with and the legacy of the late Roger Roulette, she translated Pimachiowin Aki’s Statement of Outstanding Universal Value in Anishinaabemowin. In this Q&A, Carol shares her process, the challenges and choices behind the words, and her work to preserve Anishinaabemowin for future generations

1. You translated Pimachiowin Aki’s Statement of Outstanding Universal Value (OUV) in Roman Orthograhy and Syllabics. Can you walk us through your translation process? Where did you begin, and how did you ensure accuracy and cultural integrity?

First of all, thank you for trusting me with this translation. I read the content numerous times and researched translations by the late Roger Roulette. We were close friends for many years. He was an expert in translation, transcription, reading, writing, and the linguistics of Anishinaabemowin. I wish I had taken the time to be directly mentored by him, but I did pick up things along the way which helped me complete the translation. 

This is the way I try to do it. I read the English a number of times so that I understand the message clearly because I understand one does not translate directly (word for word) but contextually. In this particular translation, I had translations that Roger had done as part of the Pimachiowin Aki project. Part of translating is to not re-invent the wheel but take what already exists and edit it for your translation. Since Anishinaabemowin is my first language and I had both parents and other family members in my life until I was 14 years old, I also believe that I think as an Anishinaabe person. We were not allowed to speak English at home.

If I am not sure about a word or context, I used to ask Roger and/or my brother but unfortunately, they are both gone so I have formed relationships with other speakers, and that has been helpful.

I think as an Anishinaabe person. We were not allowed to speak English at home.

2. When you first read the OUV statement, what stood out to you about how Pimachiowin Aki is described?

My initial thought was that it was long-winded and repetitive. I realize that is how English usually is and moved past that. I find English focuses on being verbose and not getting to the point.

I want Anishinaabemowin to survive for as long as possible.

Carol Beaulieu

3. Describe any challenges you encountered. How did you overcome them?  

In Anishinaabemowin the context is very important and this can be challenging when translating from English. Time needs to be taken to make sure you understand what context is being portrayed. You can not usually translate word for word; it would not make sense in Anishinaabemowin.

4. Can you provide a specific example of an idiomatic expression or a culturally-specific term that doesn’t have a direct translation, and how you handled it?

The sentence below gives advice and alludes to creating more tourism opportunities. This is an on-going example of the assumptions of “settlers” when it comes to Indigenous perspectives and ideology. The monetary value always creeps in as the most viable.

The management plan could be made more proactive and strengthened to address socio-economic issues by promoting diversification and support for local economies, and through the development of action plans for specific aspects such as visitor management, to ensure it is sustainable in terms of the landscape and its spiritual associations, is under the control of the communities, and offers benefits to them. 

5. Do you think the World Heritage system is compatible with Gikendaasowin (Indigenous ways of knowing/worldviews)? 

For now, it appears to be, but there is no guarantee for this compatibility in the future from everyone’s perspective.

Since Anishinaabemowin is a verb-based language, one needs to understand what the nouns are trying to do.

6. How do you stay updated with language changes, new terminology, and evolving trends?

Researching, reading, going to conferences and being involved with creating new terminology.

7. How did your upbringing and the teachings you carry influence the way you approached this translation?

I have always been grateful that my parents chose to live off reserve. My father was franchised when he was a young man, so he made his own living. In the home, we were encouraged not to use English and since I was the baby of the family, my parents spoke Anishinaabemowin all the time as well as my older siblings and close family relatives. I do not consider myself an expert translator by any means, but I do my best to capture and convey the essence of what is being said so that it is understood by as many people as possible.

8. How do you ensure that cultural nuances, as well as the meaning and tone of a message, are preserved in your translations?

I think this speaks to thinking in Anishinaabemowin first and then conveying it. In my understanding, if Anishinaabemowin is your first language as a baby and for the rest of your life, you will be Anishinaabe always and will be connected through the language. I believe this because when I went to public school and a concept came up and if I had problems grasping it, I had another way of comprehending and I was able to figure it out on my own.

Language is to be shared and discussed.

9. How do you prepare for a translation project, particularly if the subject matter is new or unfamiliar to you?

I read the whole English article as many times as I need. Since Anishinaabemowin is a verb-based language, one needs to understand what the “nouns” are trying to do. From there it should start to flow.

10. How do you handle situations where you don’t fully understand something that was said? Would you ask for clarification, or try to interpret the general meaning?

I would ask for clarification from a speaker or speakers if I was stuck.

11. In your opinion, how important is building a personal rapport with the people you are translating for, and what steps do you take to foster trust?

It is important to know what they think and that you aren’t doing this alone. Language is to be shared and discussed. There needs to be open dialogue so that everyone is comfortable with the translation. 

12. Pimachiowin Aki is a World Heritage site on the basis of UNESCO’s cultural and natural criteria. Which aspect did you feel most connected to as you translated it, and why?

I was so humbled to be a small part of this fantastic endeavor accomplished by Pimachiowin Aki, the First Nation communities, and all the individuals involved in this World Heritage site. I felt most connected and proud of the individuals and communities who were part of this achievement. They need to be celebrated and honoured for many years to come. 

I was also grateful for the translations that the late Roger Roulette left behind. His legacy continues even though he is gone. 

13. As a knowledge carrier, mother, and grandmother, how do you see this work contributing to future generations?

I only want to be titled as an Anishinaabekwe and anything I can humbly contribute, I will. I want Anishinaabemowin to survive for as long as possible. Aapiji-miigwech.

Miigwech, Carol.

Foundations – Is Our Past Our Future?

By Doug Gilmore

Recently I found myself reflecting on the early days of Pimachiowin Aki. Many fond memories quickly floated to the surface. At the time my role was Park Superintendent of Woodland Caribou Provincial Park, located in Northwest Ontario near the town of Red Lake. Woodland Caribou Park is part of the Pimachiowin Aki World Heritage Site. I recall that I was very excited to take part in the Pimachiowin Aki World Heritage Site process, although at the outset the site had yet to receive that wonderfully appropriate name.

It was in my role as park superintendent only a few years earlier that I had initiated and led a planning process for Woodland Caribou Park. That project was one of my first exposures to working closely with First Nation Communities. To expand on the previous sentence, I must add that this exposure cemented my understanding and belief that working together with Indigenous people is extremely beneficial. Looking back, coming from my Wemtigoshi background, I can easily admit at the outset to looking at things from one perspective, but keeping an open mind to all possibilities.  It took no time at all to come to the realization that this was the only way forward and that any product which may result from our efforts would be the better for our working closely together.

At an early Pimachiowin Aki meeting, members from each community expressed very clearly what was important for their community. Things like protecting the rock paintings, not to over harvest the animals, acting carefully around areas that act as water filters for the watershed were comments common to most. People spoke about the high levels of unemployment in their communities and the desire that this project could help to alleviate that. It was clearly stated that their traditional lands used to provide a livelihood for their people but this no longer was the case.  Community presentations included the desire from their Elders to “protect traditional lands”.  One individual recalled a comment from a grandparent that “we need to protect our lands” and it came with a warning that “there may be difficulties ahead”. Another spoke about how he was raised by his grandparents. They taught him how to preserve food in the summertime and spoke about how they used the land and how he wanted to keep the teachings of his grandfather. He gave an example where people used dried moss as diapers and that one of the teachings of the moss was to put it back in its place.

Someone much smarter than I at an early meeting summarized all the comments by describing the activities of the people on the land as the cultural foundation of the project. The term Living Landscape was used, reflecting on the strong linkage between the land and the people. Strong linkage? I have come to understand it as an inseparable linkage.

Fascinating… an education in real time.

In the months and years to come the World Heritage process continued to be an educational one, enlightening me on what it meant to grow up in a remote First Nation Community where at one time it was normal or part of everyday life to go out on the land or trapline to perform livelihood pursuits. This once normal activity would slowly or in some cases abruptly change to where it became more and more difficult to access the bush to carry out livelihood activities on a regular basis.

The World Heritage process also included working as a member of parallel planning processes with Little Grand Rapids and Pauingasssi First Nations for the part of their traditional territories that lies in the Province of Ontario. This included many opportunities to visit these communities, meet with elders and community members in workshop and open house events. It also included travelling to Weaver Lake as a guest of Poplar River First Nation to attend a Pimachiowin Aki meeting and workshop there. 

Photo: Otake Hidehiro

The workshop events were perhaps the ones that were most impactful for me as we were able to spend a few days in the communities allowing for a less frenetic pace for the exchange of information. Remaining with me are memories of sitting with the late Russell Keeper pouring over maps of his trapline and of him describing in detail the landscape of his youth and how it supported his present-day activities on the land. What also sticks with me is the pride in the voices of various community members as they relayed stories and teachings of their family members and how they are determined to bring them forward and keep them going. Equally impactful was the coordination and care shown by the land use planning representatives for each community, Augustine Keeper and the late Joe Owen, and on the performance of their duties and the responsibility that the community had entrusted them with.

It was brought to my attention that although I was working in partnership toward our common goal, I was sometimes guilty of describing Indigenous land activities as happening in the past, not in the present. Not intentional of course but my background being what it was I periodically fell into the trap of just copying what I heard or read. There is a term for this, a term identified to me by an Indigenous planning partner as “the Invisible Indian Syndrome”. It’s a real thing, definitely! What an eye opener. You’re never too old to learn.

The take away from my perspective is this, the Indigenous people of Pimachiowin Aki gain their life from the land, they always have. Their links to the land are real and permanent and it is through Pimachiowin Aki that they will share it with the world. The stories, traditions and culture they choose to share with the world will be the foundation for the site into the future. For me I think this is unique, for them it’s probably everyday life.