UNESCO World Heritage

Year of Collaboration: 7 Highlights

December 8, 2025

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

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

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
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 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 Little Grand Rapids First Nation

6. A Top Score for Pimachiowin Aki

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 Collectio*n

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

December 8, 2025

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.

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?

September 12, 2025

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.

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.

3 Lessons the World Can Learn from Pimachiowin Aki

June 12, 2025

Irene Fogarty’s PhD research began with a question: how can Indigenous-led conservation guide the future? She found answers in the story of Pimachiowin Aki.

1. Congratulations on completing your doctorate! We first met you in March 2020 when you approached Pimachiowin Aki to participate in your PhD research. Your research focuses on Indigenous Peoples and the guardianship of protected areas in Canada including current and tentative World Heritage sites. Can you explain more about this?

Thank you! The greatest honour I had during my doctorate was the opportunity to meet some of my heroes: the Board and Anishinaabe community members of Pimachiowin Aki. The aim of the study was to show how important it is to empower Indigenous Peoples in protecting traditional lands and waters, including through formal partnerships with provincial and federal governments. Pimachiowin Aki is a great example for how to do this.

Irene Fogarty, Doctor of Philosophy in World Heritage, University College Dublin, School of Archaeology.

2. What drew you to this research— was there a moment or story that sparked your interest?

Really, it was the injustice of how Indigenous Peoples are treated in Canada, including in protected areas conservation. While Canada has taken many positive steps to finance Indigenous Protected and Conserved Areas, only some World Heritage sites in the state have Indigenous Peoples in formal, equal decision-making partnerships alongside federal or provincial authorities. The partnership between Bloodvein River, Pauingassi, Little Grand Rapids and Poplar River First Nations and the provincial governments sets a positive example of formal, shared decision-making in numbered Treaty territory. Anishinaabeg drove the World Heritage nomination. This, along with their determination and resilience to see the site protected, shows the power of Indigenous leadership to make positive changes that benefit everyone.

Irene in discussion with community members and provincial government staff at the Pimachiowin Aki 2022 AGM.

3. You interviewed 43 people across Canada and internationally, including 18 people from Pimachiowin Aki. Was there a conversation or moment during your interviews that stayed with you— something that changed how you see protected areas conservation?

I was honoured and humbled to have spoken with every person who contributed from Pimachiowin Aki. Everyone was so patient and generous with their time. I was moved by how the First Nation communities wanted to protect Pimachiowin Aki as a World Heritage site for the benefit of all. Ed Hudson and Ray Rabliauskas of Poplar River explained how Elders saw what’s happening in this world and wanted to make sure it would be saved for everybody’s benefit. Looking at how Indigenous Peoples are treated in Canada, this is a profound gift. William Young of Bloodvein and Clinton Keeper of Little Grand Rapids both spoke of the importance of ceremonies and their concern for loss of language and culture – a concern shared by many participants. Lands Guardian Melba Green and Councillor Ellen Young, both in Bloodvein, are amazing women. They spoke to me about the importance of encouraging Anishinaabe knowledge and culture in the classroom.

I was so grateful I got to meet Joe Owen of Pauingassi First Nation.
Joe Owen passed away in August 2023

I was so grateful I got to meet Joe Owen of Pauingassi First Nation. He’s a huge loss. He spoke of learning out on the land with family, as did three Bloodvein community members. It was wonderful to hear these recollections. Bruce Bremner and Gord Jones spoke about the difficulties of the World Heritage inscription and the challenges faced by the Pimachiowin Aki partners. Hearing this firsthand really brought home the challenges for everyone. Their insights showed how important it was that the communities kept fighting to get World Heritage recognition, because it compelled the World Heritage system to adopt better processes. Those are just a few examples off the top of my head, but everyone’s contribution was a privilege to hear, and so important. I also found it very moving how Anishinaabeg uphold the Seven Teachings, including through the determination to protect Pimachiowin Aki and all its beings, and have a willingness to work with everyone nationally and internationally to do so. Everyone should learn the Seven Teachings and take to heart the lessons provided by the communities of Pimachiowin Aki.

4. You describe Pimachiowin Aki as a case study in “how to do things right.” What makes this World Heritage site so unique and effective in your view?

The First Nations decided World Heritage inscription was the best way to protect the land and waters and all beings of Pimachiowin Aki. The idea of equitable partnership with the provinces to protect the site respects Treaty rights and constitutional rights of Indigenous Peoples. Furthermore, as the provincial and federal governments respected the aims of First Nations to have Pimachiowin Aki inscribed as a World Heritage site, this supported Article 31 of the United Nations Declaration on the Rights of Indigenous Peoples.

The destruction of Indigenous Peoples’ relationships with lands and waters was a key strategy of settler colonialism.

Article 31 asserts that Indigenous Peoples have the right to protect, control and maintain their cultural heritage and knowledge systems. This right should be upheld by the state. Furthermore, the World Heritage inscription recognises the importance of protecting Anishinaabe culture as well as the Boreal territory. While the extent of international legal protection offered through the World Heritage Convention is somewhat limited, the inscription gives international visibility to the importance of protecting Anishinaabe culture and landscapes.

Another important point is how shared decision-making power through the Board is vital in challenging inequalities stemming from settler colonialism. The destruction of Indigenous Peoples’ relationships with lands and waters was a key strategy of settler colonialism. Anishinaabe leadership in decision-making for Pimachiowin Aki is vital in maintaining and restoring cultural and spiritual connections with the site.

5. Your research concludes that Pimachiowin Aki offers important lessons to the world. What are some of the lessons we should all pay attention to?

a) How have communities pushed back against coloniality in the World Heritage process—and what can other Indigenous Nations learn from that experience?

Coloniality refers to the unequal power relations which are rooted in colonialism and continue in the present to oppress and marginalise Indigenous Peoples. We see it in the treatment of Indigenous Peoples in healthcare; in broken Treaty promises; in the pollution of traditional territories by extractive industries; in the lack of progress with the Calls to Action of the Truth and Reconciliation Commission of Canada, etc.

The partners of Pimachiowin Aki did incredible work.

Coloniality is not just in Canada—those unequal power relations are everywhere. Another example of coloniality lies in the World Heritage processes which operated during the Pimachiowin Aki nomination. The partners of Pimachiowin Aki did incredible work in progressing with the nomination, yet some of the World Heritage evaluation processes were extremely unfair. They reflected a very “Eurocentric” view, i.e. a Western mindset which disrespected the worldviews of the First Nations. However, the Pimachiowin Aki partners persisted with the World Heritage bid, showing incredible resilience and determination. As a result, the World Heritage Committee made positive changes to ensure a more sensitive approach that better recognises the importance of supporting Indigenous Peoples.

It is important that researchers recognise they are not the expert. Rather they should listen and learn.

b) Respectful research—how did you approach your responsibility as a researcher working with communities who’ve often been studied but not listened to/ignored or misrepresented?

I was very aware that as an outsider I have very little knowledge about the lives and experiences of the Anishinaabe communities of Pimachiowin Aki. It is important that researchers recognise they are not the expert. Rather they should listen and learn. They should acknowledge the immense privilege of working with Indigenous communities. They need to act with humility and ensure Indigenous Peoples’ priorities are the real priority, not what the researcher may have in mind. Researchers should support of the goals of Indigenous communities. The Anishinaabe communities deserve recognition and absolute respect for all they have done at Pimachiowin Aki. To make sure I wasn’t misrepresenting anything, I sent copies of anything I wrote about Pimachiowin Aki to the Board for approval. I have also committed to making sure the stories and experiences of Pimachiowin Aki and its people are responsibly told and shared as widely as possible.

The planet is on its knees in terms of biodiversity loss and climate change.

c) Funding issues—What do they reveal about the federal government’s broader commitments to Indigenous-led conservation?

A huge issue for Pimachiowin Aki is the lack of sustained federal funding. While the provinces supported Pimachiowin Aki in the past, it is shocking that the federal government has not provided sufficient additional support. Among other things, this would help finance activities and initiatives to protect Anishinaabe culture which is directly linked to conservation of the Boreal landscape and all beings. Because of the World Heritage Convention, the state is obliged to provide finance for the continued protection of the site. However, this globally important World Heritage site is being ignored and to me, that’s a betrayal of the First Nations. A substantial investment by the federal government towards long-term conservation of the site is imperative. I note that the federal government, at the time of Pimachiowin Aki’s World Heritage inscription, was very happy to speak of this huge achievement. The government needs to move beyond empty gestures and words.

6. If there’s one message or insight from your research you want people to really take to heart, what would it be?

The planet is on its knees in terms of biodiversity loss and climate change. In many areas of Canada and internationally, Indigenous Peoples are doing the heavy lifting towards positive change. This is despite the continuity of appalling racism, marginalisation, oppression and environmental destruction affecting Indigenous Peoples. Indigenous leadership in protected areas conservation—and indeed land management as a whole—should be fully supported, fully respected and fully funded. This means:

Centring Indigenous governance, laws and knowledges in all aspects of conservation
Substantial funding towards Indigenous cultural continuity, intergenerational knowledge transmission and land-based learning
Respecting the constitutional, Treaty and inherent rights of Indigenous Peoples in addition to internationally ascribed rights

Thank you, Irene. It has been wonderful to work with you. We appreciate what you have done to effect positive change for Indigenous-led stewardship and World Heritage.

Thank you.

Why Award-Winning Nature Photographer Ōtake Hidehiro Keeps Coming Back to Pimachiowin Aki

December 18, 2023

Growing up in the busy city of Tokyo, Japan, Ōtake Hidehiro (Hide) had never truly experienced being deep in nature. However, an eye-opening camping trip during his university days sparked his profound connection to the natural world and ultimately led him to the people and land of Pimachiowin Aki.

We recently sat down with Hide in Winnipeg to talk about his journey.

Your camping trip as a member of a mountaineering club was pivotal. You said it was the first time you realized that the environment you grew up in was human-built.

It opened my eyes to the natural world far away from cities. That’s the first moment I really loved it. Because I’m not a factory-made robot; I was born as part of nature. We set up a tent and slept under a sky full of stars. We lit a fire and fished stream trout. There was no running water or electricity. So I really loved the simple camping life and began to notice how beautiful this planet is.

The camping experience steered you away from your initial career choice and guided you toward nature photography.

Yes. At that time, I wanted to be a journalist, but I thought, oh, I really care about nature instead of the economy and politics. I have skills to explore the woods and mountains, so I really want to tell the story of spiritual nature, which probably won’t be in the newspaper. But it’s very important.

I became a photographer because I wanted to be in nature.
Ōtake Hidehiro

So how did you get your start as a nature photographer?

I bought my first SLR camera at the end of my third year of university, but I was struggling to find my first theme. Then, I had a dream. I was in a small cabin and snow was falling. A creature came in and we looked at each other. It was like a big dog. Whoa! But it’s too severe. When I woke up, I thought, oh, a wolf came; I saw the wolf walking in my dream.

Until that dream, I had never even considered wolves as a topic. Wild wolves had vanished from Japan over 100 years before.
Nippon.com, Photographer Ōtake Hidehiro: Following the Dream Wolf

I wanted to learn more about the wolf. I went to the library the next morning and found a beautiful portfolio taken by world-famous National Geographic photographer Jim Brandenburg. There’s a wolf. And it’s beautiful. And it’s in the woods. It looks like my dream. So I thought, I really want to go where this photo was taken, and meet Jim to learn photography under him as an assistant.

[Jim] answered my request with gentle refusal, saying that he did not need an assistant. However, he saw my sincerity, and offered a compromise. He told me, “It’s important to face the natural world alone. Good work takes time, so you should start shooting now.”
Nippon.com, Photographer Ōtake Hidehiro Finds His Path Forward

Your decision to travel to Ely, Minnesota to meet Jim in 1999 marked the beginning of your decades-long exploration of the Northwoods wilderness of North America. You recently published a photo book celebrating 20 years of work, including photos taken near and in Pimachiowin Aki.

When my publisher agreed to produce a photo book, I wanted to show four things: the northern landscapes, various wildlife including the elusive wolf, the joy and adventure of canoeing and snowshoeing, and the First Nation way of life on the land. The book has about 180 photos. Three photos of wolves were used – a lone wolf watching me from the distance, an aerial shot of wolves walking on a frozen lake, and a wolf pack feeding on a deer, which shows their behaviour and interaction.

What sets your work apart is not just the visual beauty but your deep engagement with Anishinaabeg who steward this land. A turning point in your career came in 2010 when you were invited to a Healing Camp on the shores of Weaver Lake at Poplar River First Nation.

Yes. Before then, I heard a little bit about the World Heritage project because I lived in Red Lake, Ontario for over a year between 2005-2007. I wanted to go to the Healing Camp to take pictures and learn. I met lots of people from Poplar River and other communities. After the Healing Camp, I took a flight to Little Grand Rapids and Pauingassi and people showed me around. It was just a short visit. I really wanted to spend more time there.

Photo: Ōtake Hidehiro, Healing Camp ( Weaver Lake)

Getting to know the First Nations people who still maintain tradition as hunters and gatherers in this land finally gave me a new perspective on the trips I was taking.
Nippon.com, Photographer Ōtake Hidehiro Is Guided by the Blaze

You have traveled to this region numerous times since. What keeps bringing you back to Pimachiowin Aki?

Culture is a very interesting thing for me. Before, I thought this place is wilderness; there are not many people. But I realized after my experience of learning from Elders and archaeologists, oh, this is a place where people have lived for thousands of years. Pictographs and a piece of pottery or stone tools can be found in places. I really want to tell the story about how they are connected to the land.

You are drawn to the stories embedded in the landscape…

Yes, now I look at the landscape and understand that it’s not just forest or water. I can feel the history of the land. When I was traveling by canoe in Pimachiowin Aki, I found many pieces of pottery around my campsite. When I showed a photo of it, an archaeologist told me that the site has been used for at least for more than two thousand years. I remembered there’s a waterfall nearby. It’s a good place to get fish. There’s a nice sandbar, so maybe it’s a good landing spot for canoes for hunting. You can walk through a nice hill, which has lots of blueberries or medicines.

I want to take photos to show it’s the wildlife’s homeland too. To get a good photo of wildlife, you have to know their behavior and lifestyle. Like that squirrel. That’s his house and he has probably never seen people before, so he was kind of getting nervous. He’s busy collecting the pinecones to survive the winter. I should be quiet and respect his space because I am just a visitor to his homeland.

So that’s a very important part of this place. I really love that Pimachiowin Aki gives me a lot of opportunities – not just wildlife and landscape and camping, you know, there’s always people there to teach me and so many things I can do, and so many places I haven’t seen. I’m not just coming here to take pictures and sightsee. I want to actually learn and experience the processes of living with nature. Most people living in cities have lost that connection and wisdom.

Photos : Ōtake Hidehiro, harvesting manoomin (wild rice) and moose

It seems only natural that I would be even more drawn to the lifestyles and culture of the Indigenous Peoples who had coexisted with this natural environment for so long.
Nippon.com, Ōtake Hidehiro Learns More Lessons of the Life Giving Earth

Your work reflects on our connection to nature, appreciates its fragility, and recognizes the responsibility we all hold to preserve it. But for many people, life is far removed from nature. What does it mean for you to connect with the natural world?

When you’re camping or traveling by canoe or snowshoe, you can feel a very deep connection to nature because you can feel wind, water and snow closely. And you can even get a fish! That’s local food. And it’s a gift from nature. So you can appreciate it more.

If you hold a paddle you can feel it grab the water. You feel the connection. And once you get on the shore, it’s nice. It makes me very happy, right? It’s like a welcoming. Just to stand on and touch it and say thank you very much for this nice landing.

And when I drink water, it connects me to nature. Sixty per cent of my body is water, so more than half of my body is from this lake. I don’t want to pollute it. So those connections—the connection with a tree—you start feeling like the tree is a friend. And even dead trees can become a good friend when you’re cutting up firewood. They make you warm. I appreciate that very much.

Cultural experiences, like learning from Elders and participating in net fishing and collecting medicine plants, have deepened your appreciation for Pimachiowin Aki. You were here this fall and spent time with Pauingassi First Nation Guardian Colin Owens and his wife Cora.

It has been great to see their lifestyle of living off the land!

What’s next for you in Pimachiowin Aki?

I would like to learn about seasonal activities and am interested in photographing life on the land throughout the year. So, spring duck or geese hunting, winter trapping for beaver and snowshoe hare would be interesting subjects.

Colin is interested in showing me how to snare snowshoe hare and catch fish by net under ice, and I would love to photograph it.

Your commitment to promoting awareness of Pimachiowin Aki extends beyond photography. You give speeches and presentations in Japan and North America and have even led tourist groups from Japan to parts of the boreal forest that touch Pimachiowin Aki.

In 2013, I took a school group to Red Lake, and in 2018 and 2019, I took two groups of people from their 20s-70s. They said it was one of the best trips ever. Just seeing a wolf track on sand or mud was a very special experience because it is now impossible in Japan! They could see the natural beauty but also experience the lifestyle connected to the land.

Is there anything more you’d like to share with the people of Pimachiowin Aki?

Photo: Ōtake Hidehiro, jackpine forest 10 years after a fire

Before, I didn’t pay much attention to my own culture. But when I’m experiencing the different culture, I am learning my own culture. Being proud of my own roots makes me stronger. Everything has a spirit in nature – I’ve grown up with that in my culture, too. And I feel the connection. I’m not born here. I’m not living here. But I really want to learn about this area. So I hope people look at their culture, the precious lifestyle and traditions you have, and are proud. It’s really wonderful. And it’s very important for all of us.

Main Photo (top): Ōtake Hidehiro

5 Years, 5 Moments to Celebrate

June 13, 2023

Pimachiowin Aki was inscribed on the World Heritage List on July 1, 2018 during the 42nd session of the World Heritage Committee in Manama, Bahrain.

It has been an exciting five years since Pimachiowin Aki became Canada’s first mixed UNESCO World Heritage site. With so many incredible moments to choose from, it was difficult to decide which ones to celebrate with you today. We are humbled and proud to share these highlights:

1. Guardians Network is established

When Pimachiowin Aki launched its Guardians Network in 2018, we had no idea how quickly the program and Guardians’ capacity would grow. In addition to monitoring the lands and waters of Pimachiowin Aki, Guardians have documented and shared customary laws, recorded place names, collaborated with researchers, operated drones, spoken at conferences, conducted bird surveys and recorded bird songs, harvested food for Elders, taken youth on land-based learning trips, and more. We thank you for your care of people and places, for connecting with the land and each other, and for sharing your knowledge and skills. You have strengthened our communities and are a gift to us all.

Pimachiowin Aki Corporation was one of 28 successful applicants in Canada for the early round of funding from the Environment and Climate Change Canada Indigenous Guardians Pilot Program in 2018. The program has since secured annual funding and established the Pimachiowin Aki Guardians Fund to carry it into the future.

2. The World Visits pimaki.ca

World Heritage status creates a tremendous opportunity to enhance understanding of Pimachiowin Aki’s cultural and natural values and share these values with the world. Since the launch of our newly designed and reprogrammed website, Pimachiowin Aki has been sharing information about The Land that Gives Life with people from around the globe. The new website has received many positive reviews, including praise for the amount and quality of information and how easy it is for people to find what they’re looking for.

The website even caught the eye of Dr. Gemma Faith, who, at the time, was a PhD researcher at Ulster University in Northern Ireland. Gemma made Pimachiowin Aki the focus of her research, which won an Outstanding PhD Thesis award. Gemma’s thesis explored how pimaki.ca communicates the unique bond that Anishinaabeg have with the land to people around the world.

3. The Pimachiowin Aki Endowment Fund Hit $5 Million

For the first time since it was established in 2010, the fund reached its highest-ever value of $5 million last year. Thank you to our generous donors who have helped us reach this milestone. Your donations help grow the fund, which is held at The Winnipeg Foundation. Annual revenue from the fund helps Pimachiowin Aki operate the Guardians Network, create and support cultural heritage education and Indigenous knowledge programs, provide training and capacity-building, and lead and support research to ensure that the world understands and respects this special place and all who live here.

Pimachiowin Aki is a small not-for-profit charitable organization with big ideas, and a mission to safeguard Pimachiowin Aki for the well-being of Anishinaabeg and the world, forever.

4. We Built a Digital Library

Along the journey to becoming a UNESCO World Heritage site, we acquired over 12 thousand photos of the people and places of Pimachiowin Aki. For over two decades, people involved in the project have been documenting their experiences and sharing photos – from large community gatherings to wildlife sightings to touring UNESCO representatives on evaluation missions across the waters of Pimachiowin Aki. Many of the photos you see in our communications date back to this time.

Today, these photos, along with a vast amount of information and data collected for First Nations’ land use planning and the World Heritage site nomination, are neatly accredited and organized into folders in the Pimachiowin Aki digital library. The library continually grows as Guardians, community members, professional photographers, researchers and visitors share photos and information with us.

The Pimachiowin Aki library is an important achievement as it provides a fuller picture of the World Heritage site and offers layers and layers of information. Each time Pimachiowin Aki creates a map, such as place names maps, more detail and meaning is added from our library.

The extensive library also provides local teachers with valuable information as they incorporate the cultural, natural and educational values of Pimachiowin Aki into their curricula.

5. We Published Bilingual Anishinaabemowin/English Books

In partnership with Manitoba Museum, we contributed research and expertise developed during First Nations’ land use planning and the World Heritage site bid to create resources for schools in the Pimachiowin Aki communities.

The project is coming to completion, and five books will soon be delivered to all schools in Pimachiowin Aki, and potentially to every school in Manitoba. The books will be also available for purchase at Manitoba Museum. The books are:

Omazinaakizonan Mishibaawitigong | Photos From Little Grand Rapids
Gikino’amaagedaa Anishinaabemowin | Let’s Teach the Ojibwe Language
Onji’aawasowinan | “do’s and don’ts“ Traditional Anishinaabe Teachings (colouring book)
Azauuwiziibing Gaa-nitaawigigin | Poplar River Anishinaabe Plant Guide
Obaawingaashiing Aabijichiganan | Pauingassi Collection

Thank you to our two special donors whose generosity helped to finish this project.

This is what the children should be taught. That they should never forget their Anishinaabe language, the way the language was spoken long ago.
OMISHOOSH (ELDER CHARLIE GEORGE OWEN), PAUINGASSI FIRST NATION