As Indigenous youth, we work continuously to strengthen our roots in the values that have shaped our ancestral heritage and continue to guide our collective journey.

Over the past decade, with the rising awareness of global humanitarian crises and environmental disasters, investors and companies have become more sensitive to the impacts of their decisions on society and the environment. This perception has led to a growing demand for incorporating Indigenous values into sustainable investment practices. Tlingit and Anishinaabe cultures, rich with traditions and wisdom passed down through generations since time immemorial, hold valuable insights into what we believe to be sustainable living and harmonious coexistence with the environment.

It is important to recognize that each Indigenous community is unique, with distinct values, traditions, and priorities. 

As members of Tlingit and Anishinaabe communities, we can only speak to our own perspectives and experiences. We believe that the Tlingit concepts of haa aaní, haa shuká, haa latseen, and wooch.yax and the Anishinaabeg Seventh Generation and Seven Grandfather teachings, as well as the concept of mino bimaadiziwin, hold universal significance and can serve as guiding principles for sustainable investment practices across diverse global communities. As representatives of a generation whose experiences have been strongly affected by accelerating developments in technology and climate change, we believe the time is now to center Indigenous values in investment strategies.

The Tlingit concept, Haa aaní, “our world,” encapsulates our collective identity and culture. It emphasizes the interdependence between human beings and the natural world, urging us to care for the land, waters, and the air we breathe so we can pass on this wealth to future generations. 

This concept is also reflected in the Anishinaabeg teaching mino bimaadiziwin, “living a good life,” where we share a love with all other living things and live in deep relationships. These principles directly align with the core tenet of sustainable investment: long-term stewardship of resources. Embracing haa aaní and mino bimaadiziwin fosters a deeper respect for the environment within investment practices, promoting initiatives that prioritize environmental protections and sustainable development.

Haa shuká, “our story,” underscores our collective identity, transcending generations, and affirming the sanctity of ancestral, cultural, and sacred sites. This value emphasizes the importance of preserving our cultural heritage and passing it down to future generations. In the context of sustainable investment, honoring Indigenous heritage involves respecting cultural sites and ensuring that investment decisions contribute to the well-being of current and future generations. For the Anishinaabe, this manifests through the Seventh Generation Principle where one must consider the impacts that one’s words, work, and actions may have on the next seven generations. By incorporating this value into investment practices, we can create opportunities that generate social and financial benefits for all communities.

The Tlingit principle of Haa latseen, “inner strength,” speaks to the resilience and adaptability inherent in our collective identity. This value underscores the importance of education, leadership development, and healthy communities in nurturing sustainable growth. Integrating haa latseen means prioritizing and supporting education and training initiatives to develop the leaders of tomorrow, who will foster strong families and communities that are capable of facing economic and environmental challenges. Haa latseen means building inclusive and resilient economies through investment initiatives that hold Indigenous power and safeguard Indigenous Peoples’ self-determination.

Finally, the Anishinaabeg Seven Grandfather teachings of Aakde’ewin“courage.” Debwewin “truth.” Mnaadendiwin “respect,” Zaagidewin“love,”Dbadendiziwin “humility,” Nbwaakawin “knowledge,” and Kaazhaadiziwin“kindness” are practices that guide our relations with all other living beings. 

Similarly, the Tlingit principle, wooch.yax, affirms the “spiritual and social balance” that forms the foundation of our collective identity. These values underscore the importance of collaboration and partnership in achieving shared goals. In the context of sustainable investment, building partnerships with Indigenous communities directly impacted by investment strategies is essential to ensure investment decisions respect their values, priorities, and aspirations. 

These principles align with Indigenous Peoples’ Free, Prior and informed Consent which safeguards all the rights of Indigenous Peoples. Free Prior and Informed Consent is an expression of self-determination, it guarantees participation and decisioning-making in projects where there are impacts, allows for equitable benefits-sharing, and ensures community values and priorities are wholly integrated in project design. Investment strategies that integrate the protocols defined by Indigenous Peoples pave the way for more rights-centered, early and ongoing engagement.

Through collaboration, which is a cornerstone of Free Prior and Informed Consent, we can create balance between the investors, companies, and communities. This is not about meeting quotas or ticking boxes; it is about fundamentally reshaping our relationship with the land and with each other. This requires honoring the interconnectedness of all life, recognizing the inherent value of diverse cultures, and embracing a future where prosperity is measured not just in financial terms, but in the well-being of our communities and the health of our ecosystems.

By embracing the Tlingit principles of haa aaní, haa shuká, haa latseen, and wooch.yax and the Anishinaabeg Seventh Generation and Seven Grandfather teachings, as well as mino bimaadiziwin, we can create a more equitable, resilient, and sustainable world — one where Indigenous voices are not just heard, but respected; where Indigenous knowledge and perspectives are not just acknowledged, but integrated into the very fabric of society.

Isabelle Gibson, Ojibway, is Positive Energy Intern at First Nations Major Projects Coalition (FNMPC). Kevin O’Neal-Smith, Tlingit, is an Impact Strategist at Adasina Social Capital. They planned to participate in Our Collective Advantage: Indigenous Consent, a major North American leadership conference presented by FNMPC on April 22-23 in Toronto.

This article was originally published by ICT, an independent, nonprofit, multimedia news enterprise. ICT covers Indigenous peoples.

By MARK THIESSEN – Associated Press

Updated: 32 seconds ago Published: 10 minutes ago

Three Alaska fishermen are facing federal charges after being accused of illegally transporting more than 7,000 pounds of crab harvested in Southeast Alaska to Seattle in hopes of getting better prices there.

Instead, federal prosecutors say, much of the haul was wasted upon arrival in Washington state because the crab had either died or were suspected of being diseased.

Corey Potter, Justin Welch and Kyle Potter were indicted last week on charges they violated the Lacey Act. The law makes it a federal crime to break the wildlife laws of any state, tribe or foreign country, and then move or trade the wildlife across U.S. borders.

Corey Potter owned the two crab boats involved in the scheme, and his son, Kyle Potter, and Welch worked as captains, according to a brief proposing conditions of release filed by Assistant U.S. Attorney Seth Brickley. Federal prosecutors identified the boats as the Arctic Dawn and the Gambler.

The two boats harvested over 7,000 pounds of Tanner and golden king crab during February and March in Southeast Alaska, the brief said. Corey Potter directed the captains to take the crab to Seattle, where they planned to sell it at a higher price than they could get in Alaska, it said.

Alaska law requires crab boats to land at a port within the state and record harvests on a fish ticket. One purpose of the law is to detect bitter crab syndrome, a common disease caused by a parasite that’s fatal to crab, and salvage any that are not infected. By avoiding Alaska ports, the men evaded that process, according to an indictment filed in the case.

By the time the two boats arrived in Washington, more than 1,200 pounds of king crab had died and was no longer marketable, according to the brief. Another 4,200 pounds of Tanner crab — the entire harvest — was destroyed upon arrival because some of the crab were found to have bitter crab syndrome, the brief said.

“This type of conduct has a direct impact on the future viability of the crab fishery in Alaska and steals crab from the pots of law-abiding fishermen,” Brickley wrote in the brief.

Alaska crab harvests in general have crashed in recent years as populations dwindle in warming waters.

All three men are scheduled for a first court appearance in early May.