The following statement from the four signatories below was released to the media on Jan. 24, 2021.

"Harvesting and trading fur and other gifts of nature is our inherent right since ancient times, not a privilege to be bartered or revoked!" says Chief Brian Wadhams, trapper, of the 'Namgis First Nations.

As Indigenous trappers and traditional trapline holders, we can no longer remain silent about self-appointed “animal rights” activists who think they have a right to spread lies about the fur trade and call on politicians to ban the production or sale of fur products.

The latest example of this vicious and misleading campaigning is a recent call by animal activists for the Canadian Government to ban mink farming, after mink on two BC farms tested positive for COVID-19. While mink farming is not a tradition in our culture, we oppose this attack on small family-run farms and on rural communities where the majority of Indigenous harvesters live. And we are not naïve: we understand that this attack on mink farming is just the latest weapon in an orchestrated plan to turn the public against any use of fur – a campaign that directly attacks our culture and inherent rights as Indigenous peoples of Canada. We call this for what it is: Cultural Genocide.

The fur trade played a central role in Canada’s history, and it's an important part of our Cultural Identity; our people were harvesting and trading furs long before Europeans ever set foot on our eastern shores. The harvesting and sale of fur still provides income for many First Nations communities throughout Canada. Beavers, muskrats, and other furbearing animals also provide nutritious food for many hunters and their families. The respectful harvesting of fur and food from abundant wildlife populations is central to our relationship with the land – a relationship that the federal and provincial governments are legally mandated to protect.

Let us be crystal clear: the goal of animal activists – including those now calling for a ban on mink farming – is to destroy all markets for fur, to further their own ideological agenda. In doing so, they are directly attacking our right to responsibly harvest and trade nature’s gifts, which is our inherent right, a right recognized by the Supreme Court of Canada and by the United Nations Declaration on the Rights of Indigenous People (UNDRIP).

It is doubly unfortunate that animal activists seek to mislead the public and the government about fur at a time when Canadians seek to live in better harmony with nature. Furs are a sustainably produced, long-lasting, and biodegradable natural clothing material. It is the Honest Fabric. By contrast, the fake furs and other synthetics promoted by animal activists are generally made from petroleum, a non-renewable, non-biodegradable, and polluting resource.

Indigenous people have respected and protected the survival of the animal populations upon which we depend since time immemorial. Our message today to self-appointed “animal rights” extremists and their celebrity cheerleaders is this: Your misguided attacks on the fur trade are not “progressive”; they are attacks on Indigenous people. Your uninformed and misguided lies must stop NOW! 

We take this opportunity to remind the Government of Canada, and their provincial and municipal counterparts, that fur trapping, trading, displaying and selling fur is our Inherent Right, not a privilege to be bartered or trifled with. You are responsible for protecting these rights!

Furthermore, governments cannot make any changes in policy or legislation concerning the responsible harvesting, production, displaying, selling or bartering of fur products without full consultation and consent from Indigenous people, as the Supreme Court of Canada has ruled.

We will no longer remain silent while self-appointed urban activists attack our cultural traditions and livelihoods.  It is time you showed some honesty, decency, and respect for Indigenous fur harvesters and our fur trade partners.

It's time to take a stand. We call on all Canadians to say “No!” to the lies and cultural intolerance promoted by anti-fur groups. We ask you to support Indigenous harvesters, to support the responsible and sustainable use of nature's gifts -- and to buy and proudly wear Canadian Fur. 

Thank you.

Signed by Indigenous Fur Trappers & Supporters.

• Chief Roy Jones, Haida Gwaii First Nations.

• Chief Brian Wadhams, trapper, 'Namgis First Nations.

• Karen Dunstan, Lytton First Nation member, trapper, and director of the BC Trappers Association.

• Thomas Sewid, Kwakwaka'wakw / Cree, Pacific Balance Marine Management.

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A fresh opportunity is coming soon for future designers to receive a holistic education on working with fur, against a backdrop of its cultural and historical importance to British Columbia's Indigenous First Nations.

The Learning Hub of Education and Design School will be held in Alert Bay on the 'Namgis Indigenous First Nations Traditional Territory of Vancouver Island. It’s a product of a partnership among BC's First Nations, Pacific Balance Marine Management Inc., and Nanaimo-based FurCanada. The ultimate aim of this partnership is to re-establish sealing and the fur trade as an important player in the economy of BC, where commercial sealing ended in the early 1970s. The Learning Hub executive would like to thank the 'Namgis First Nations for sponsoring this program.

Pacific Balance Marine Management Inc. is a First Nations group pushing for a license to sell pinniped products, including furs, human and pet food, and seal oil. FurCanada, which will organise the Learning Hub, is a fur manufacturing company in Nanaimo specialising in luxurious home décor, including blankets, pillows, floor coverings, garments, furniture and accessories. It is also known for its museum-quality taxidermy mounts.

FurCanada CEO and president Calvin Kania had hoped to welcome the inaugural batch of students this March, but Covid-19 has pushed the launch back to at least November. Once the green light is given to proceed, 25 students will engage in 10 days of intensive study, with all materials, tools, machinery, accommodation, meals, transportation, field trips and instructors covered by a nominal fee of $500 per head. Prior experience will not be a factor in the selection process, but prospective participants must demonstrate a genuine interest in learning about fur, including its history. For full details and updates about applying, see FurCanada's website.

Expert Instruction

Instruction will be provided by two experts with extensive international résumés.

Heading the program will be Prof. Vasilis Kardasis, who is currently FurCanada's Innovation and Design Director responsible for the company's Seal Fur Workshops. He is a visiting professor at the Royal College of Art in London, England, and has done stints at Dior, Givenchy, Balenciaga, Saga Furs, and Studio NAFA.

Assisting him will be Panagiotis "Panos" Panagiotidis, currently Master Furrier and Production Manager at FurCanada. Like Prof. Kardasis, Panagiotidis has years of experience working with European fur companies, and the two previously cooperated in organising the Summer Fur School in Kastoria, Greece.

Under their tutelage, students will work with a range of furs, including seal, beaver, mink, sable, fox and coyote. They will practice stretching and nailing (“blocking”) skins, and proper handling of a fur knife when cutting pelts to fit a pattern. They will also be taught how to sew furs and leathers – including smoked-tanned moose, elk or deer – by machine and by hand. And they'll work with textiles ranging from traditional hemp to modern, high-tech fabrics. Plus they'll spend half a day covering the basics of one of FurCanada's specialties, taxidermy.

To broaden their understanding of the fur trade still further, students will take field trips to a mink farm (Covid permitting), a trapline, and a fur retailer, and they'll take part in a First Nations seal harvest where they will learn proper retrieval and how to remove hides, blubber and meat.

Special Advisors, Guest Speakers

In devising the Learning Hub program, FurCanada wanted to reflect the strong roots Canada's modern fur trade has in the 4,000-year-old culture and heritage of the First Nations. For this, it was imperative to bring the right advisors on board.

This role has been filled by three British Columbians, who will also serve as guest speakers: Chief Roy S. Jones Jr. of the Haida Gwaii First Nations; Tom Sewid, artist and commercial fisherman, of the Kwakwaka’wakw First Nations; and Chief Brian Wadhams of the 'Namgis First Nations.

Other guest speakers will represent fur retailing, trapping, fur farming, fur manufacturing, taxidermy, auction houses, tanning, and industry associations. There will also be government officials on hand to explain the importance of environmental protection and animal welfare in this most regulated of industries.

Last but not least, two special slots have been reserved for media representatives to join the program, so they too will learn about the fur trade and be able to tell our story. "We want the world to know First Nations fur trappers and the Canadian fur trade are here to stay, to revive, to flourish and to succeed," says Kania.

Why Teaching Matters

While the Learning Hub program is new, it's not FurCanada's first foray into the world of teaching: last March it launched a series of Seal Fur Workshops. So what drives Kania and his team to educate others?

"Perseverance and passion for the trade, passion for fur trappers, passion for Canada’s cultural heritage and our country’s history. There wouldn’t be a Canada today if it were not for the fur trade," says Kania. "And above all, passion for the animals that were sustainably harvested with the world's top state-of-the-art traps – which happen to be the most humane trapping devices available anywhere.

"I come from a fur trapping family, so it was very important to me that this element of the trade takes a leading role in this program. Fur schools have come and gone over the years, but none that I can recall enveloped the entire trade in one program. No other country has all the elements as Canada does – wild fur, farm-raised fur, trappers, fur auction houses, furriers, manufacturers, designers, tanners, and fur traders.

SEE ALSO: Trapline Tales: Greasy Bill Creek, my father's final resting place. By Calvin Kania for Truth About Fur.

"And of course there's my passion for Indigenous First Nations people and their struggle within Canada. Among many issues facing the fur industry, the trade itself will have to come to terms at some point in acknowledging Indigenous reconciliation. Now, more than ever, is the right time to change the channel on how our trade functions. It’s time we think outside the box and make some radical changes if we wish to see it survive another 400 years. It starts with educating young people, one person at a time."

So is this how the Learning Hub fits into Kania's vision?

"Yes. In general terms, we want to ensure the preservation and continuation of the fur trade in Canada and also worldwide," he says. "And for the Canadian industry to survive and succeed in the 21st century, we must reach out to our most important benefactor, ally and the original producers of fur – the First Nations. The fur trade existed and flourished among First Nations long before white settlers arrived on our shores."

More specifically, the Learning Hub curriculum is designed to give students a combination of practical skills and the knowledge they will need to go out into the world and represent the fur trade accurately.

"For the fur designers and furriers of tomorrow to prosper, they should acquire as much knowledge as possible, not just about working with fur, but also where it comes from and its history," says Kania. "Learning Hub students will be the future of the trade, and we must give them the necessary tools to carry us forward."

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The Israeli Government recently announced that permits for the importation, fabrication or sale of fur will no longer be issued, except for religious, scientific, or educational purposes. In short, the fur business will be effectively banned by regulation, by-passing the normal legislative process that was tried -- and failed -- a decade ago. This short-circuiting of due process is justified because banning fur is a moral issue, claims Minister of Environmental Protection Gila Gamliel. "Utilizing the skin and fur of wildlife for the fashion industry is immoral,” she insists. But she's so wrong.

What does it mean to say that using fur – or any other animal product -- is “immoral”? Some of the best research into public attitudes about using animals was done by the Canadian Royal Commission on Seals and Sealing. Based on opinion polling in six Western democracies (the UK, France, Germany, Norway, Canada, and the US), the Commission determined that four criteria must be met for animal use to be considered morally acceptable. Let’s see how the modern fur trade measures up to these four criteria:

1. Sustainability

For animal use to be considered morally acceptable, it must not threaten the survival of the species. So it’s important to know that all the fur used today comes from abundant populations, and never from endangered species.

Eighty percent of fur is produced on farms, so there's no threat to wildlife there.

The remaining 20% -- the wild fur trade -- is strictly regulated in North America by states and provinces, and internationally under the Convention on International Trade in Endangered Species, or CITES. These laws and regulations ensure we are using only part of the surplus that nature produces each year, because beavers, muskrats, martens, raccoons, and other furbearers produce more young than their habitat can support to adulthood.

The regulated fur trade is, in fact, an excellent example of “the responsible and sustainable use of renewable natural resources”, as promoted by the International Union for Conservation of Nature (IUCN).

2. Animal Welfare

The second criterion for moral acceptability is that the animals we use should suffer as little stress or pain as possible. The modern fur trade takes this responsibility very seriously.

In Canada, mink and fox farmers follow codes of practice developed under the auspices of the National Farm Animal Care Council (NFACC), with veterinarians, animal scientists, and animal-welfare authorities. Other countries have similar production codes, and farmers have every reason to follow them, because the only way to produce high-quality fur is to provide optimal nutrition, housing, and care.

Animal welfare is also a priority in the wild fur trade: Canada has been a world-leader in humane trapping research and innovation since the 1970s. This research, coordinated by the Fur Institute of Canada, has resulted in improved trapping systems, trapper training, and regulations, and the Agreement on International Humane Trapping Standards.

Activist claims about fur animals being “skinned alive” or otherwise mistreated have been thoroughly and repeatedly debunked.

3. Important Use

A third moral criterion revealed by the Royal Commission is that animals should not be killed for “frivolous purposes”. This argument is at the core of much anti-fur campaigning, and is echoed by Gamliel in her assertion that it is immoral to kill animals “for fashion”.

Gamliel conveniently ignores the fact that animal-rights activists now openly oppose any use of animals, even for food. But to address the point at hand, humans have to wear something, and there is nothing frivolous about our need for long-lasting, eco-responsible clothing.

The fake furs and other synthetics promoted by animal activists are usually made from petroleum, a polluting, greenhouse gas-producing, non-renewable and non-biodegradable material. We now also know that these synthetics (which represent 80% of our clothing) leach nano-particles of plastic into our waterways each time they are washed, plastics that are now being found in the digestive tracts of marine life and even our drinking water. Cruelty-free indeed!

Fur, by contrast, is a long-lasting, renewable, recyclable, and ultimately biodegradable natural clothing material. So wearing fur is not so frivolous after all, especially at a time when we are trying to develop more sustainable lifestyles.

4. Complete Use

The fourth criterion for moral acceptability is that when an animal is killed to benefit humans, there should be no waste. This is why most people - animal-rightists excepted - consider it morally acceptable to use leather, because it’s the envelope that dinner came in. We ate the meat, so why not wear the skin?

All too often, however, people fail to understand that fur also respects this "no waste" principle.

In fact, farmed mink and fox help to reduce waste in our food production system, by consuming the parts of cows, chickens, pigs, and fish that humans don't eat. Furthermore, the manure, soiled straw bedding, and carcasses of farmed mink and fox are composted to produce organic fertilizer, returning nutrients to the soil and completing the agricultural cycle.

Meanwhile, beavers, muskrats and other wild furbearers provide food for trappers and their families, or are returned to the bush to feed other animals through the long, cold winter. Nothing is wasted.

Inconvenient Facts

If Minister Gamliel were to honestly apply the criteria above, she would have to acknowledge that the modern, well-regulated fur trade is as morally responsible as other commonly accepted uses of animals in our society, for food, clothing and other purposes.

And there are other serious problems with her "immorality" argument.

In North America (and other regions) where wild furbearers actually abound, populations have to be managed whether we use the fur or not. Overpopulated beavers flood farmland, roads, and homes; raccoons and foxes become more susceptible to rabies and other dangerous diseases; coyotes prey on livestock and are now taking pets in urban areas; and the list goes on. But if some of these animals must be culled to protect property and health, is it "immoral" to use their furs? Quite the opposite, in fact. The immoral deed would be to throw those furs away.

Meanwhile, Gamliel faces some moral dilemmas on her own doorstep, because her proposed ban would exempt furs used for “religious  purposes”. Obviously her intent here is to neutralize opposition from ultra-orthodox coalition partners, whose haredi men wear large fur hats, or shtreimels, on the Sabbath and other Holy Days. But these hats don't reflect any true religious practice; actually, they are rooted in 17th-century Eastern European fashion. Gamliel's exemption is driven solely by political expediency. So much for moral imperatives!

Then there's the inconvenient fact that the sacred Torah – the very heart of Judaism – is written on parchment, which is an animal pelt with the hair scraped off. Similarly, the prayers scrolled inside the mezuzot that grace every door of a Jewish house are also written on animal hides.

But what of the Jewish doctrine of bal tashchit – “do not destroy”, which is often cited by animal activists in Israel? In fact, bal tashchit is derived from a commandment in the Torah to not destroy fruit trees outside the walls of a city under siege. It is a recognition that people will need food, no matter who wins, and is one of the world’s first written environmental protection laws. It promotes responsible use and sustainability. But it certainly does not command us to abstain from using animals to meet human needs.

The Politics of Morality

In light of all the above, it is clear that Gamliel's proposal to ban fur has nothing to do with morality. Rather, it is just politically expedient virtue-signalling to curry favour with Israel's strong animal-rights lobby, while the financial cost is born by farmers and trappers half a world away.

Apart from streimmels, there is little fur trading in Israel, which is why international animal-rights groups have identified it as an easy target, a thin edge of the wedge. But if one country should understand the dangers of embracing calls for scapegoating and ostracizing the fur trade, it is Israel, which itself is targeted by the militant Boycott, Divestment and Sanctions movement (BDS) on university campuses around the world – often the same people who campaign against the fur trade!

No one is obliged to wear fur – or leather or wool, or to eat meat or dairy. Everyone is entitled to draw their own line concerning the appropriate use of animals, so long as sustainability and animal welfare concerns are respected. What cannot be justified in a modern democracy are political bans aimed at imposing one group's views on everyone else.

When a ban on fur trading was last proposed in Israel, ten years ago, I testified before a Knesset committee hearing on behalf of the International Fur Federation. I reminded the committee members that animal-rights activists also campaign against kosher slaughter in many European countries, in concert with anti-semitic hate groups. I also reminded them that Jews -- including my own family -- have played a prominent role in the international fur trade, and that anti-fur campaigns have sometimes included anti-semitic innuendos.

The turning point in the committee meeting, however, came when the chairman read from a letter received that morning from then Canadian Minister of International Trade Peter Van Loan. Van Loan reminded the committee that Canada has always been a loyal friend and ally of Israel, and that the regulated fur trade supports the livelihoods and cultures of thousands of First Nations and other Canadians, especially in rural and remote regions. The governments of Denmark, Greece, the US, and the EU also expressed concern at a proposal that would scapegoat a responsibly regulated and sustainable industry. Suddenly, there was a political cost to banning fur. The proposal was quietly dropped.

This time around, Gamliel hopes to side-step the legislative process and ban fur trading with a simple regulatory change, a much quicker procedure. It is important that people who support the fur trade and consumer freedom again call on their own governments to intervene, to put some balance into this discussion. (See, below)

Let me conclude with a last word about shtreimels. While there’s no theological basis to the tradition of donning these splendid sable-trimmed hats, haredi men often say that the beauty and craftsmanship of a shtreimel show respect both for the Sabbath and for the animals that were used to make it. Fur apparel is, in fact, a marriage of the beauty of nature with human creativity. Wearing fur should remind all of us of our dependence on nature, and of our responsibility to protect it. If we wear fur with this consciousness, it becomes a moral act. The Israeli Minister’s cynical proposal to ban fur most certainly is not.

WHAT YOU CAN DO

It is unclear how quickly the regulatory change proposed to ban most fur trading in Israel can be implemented, but it is likely that only international diplomatic pressure can stop it. Ask your government to express concern about this arbitrary and anti-ecological ban. The following links may help.

CANADA
Embassy of Canada in Israel
Embassy of Israel in Canada
Find your Canadian Member of Parliament
Prime Minister Justin Trudeau email: [email protected]
Minister of Foreign Affairs Francois-Philippe.Champagne email: [email protected]

UNITED STATES OF AMERICA
Embassy of the US in Israel
Embassy of Israel in the US
Office of the US Trade Representative

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If you are looking for a designer who incarnates the Canadian fur trade’s rich cultural mosaic, D’Arcy Moses is an obvious choice.

Adopted at birth, D'Arcy was raised by a non-native farming family in Camrose, Alberta. “They were really good, hard-working people who adopted five children after raising four of their own!” he recalls. Then after he left home, he set out to connect with his aboriginal roots.

While his mixed background sometimes left him feeling uncomfortable ("like an apple, red on the outside, white inside"), in Vancouver he met Leonard George, chief of the Tsleil-Waututh Nation, who assured him he could have the best of both worlds. “He told me, ‘You have the First Nations culture and you have the non-aboriginal culture. You can utilize that, because you can mix between cultures at ease.’”

D’Arcy’s chance to apply his complex heritage to creating innovative clothing designs came when he was offered a place in the Toronto Fashion Incubator. The fashion world took notice: in 1991, he was selected as one of ten emerging young designers featured at the Toronto Festival of Fashion. Then he was invited to Montreal by the Fur Council of Canada, where he began working with one of the country’s most important luxury apparel manufacturers, Natural Furs.

The unique, aboriginally-inspired collections D’Arcy developed while working with Natural Furs were sold to Holt Renfrew in Toronto, Neiman Marcus and Saks Fifth Avenue in New York, as well as to many independent high-end retailers across Europe, Russia, and Asia. His work is also owned by private collectors in many countries, and a retrospective collection of his work was recently purchased by the Government of the Northwest Territories for its permanent collection of regional Indigenous arts and crafts.

Going Home at Last

The big-time fashion world recognition was encouraging, but in 1996, D’Arcy received a call from the Pehdzeh Ki First Nation, in Wrigley, NWT. People there had seen a CBC documentary about him and recognized his name; Moses is a common family name in this northern First Nations community, and they had been looking for him.

After several visits, D’Arcy left the glamour, hectic pace, and controversy of international fur fashion to settle in the home he had never known.

His business experience landed him a job as a senior government official, helping his community to navigate the intricacies of bureaucracy and to secure funding for important economic and social development projects. But sewing and designing were never far from his mind.

His Own Workshop

Twelve years with the government provided the nest egg D’Arcy needed to finance his latest project: a workshop in Enterprise, NWT, a community even smaller and more remote than Wrigley, about 100 kilometres north of the Alberta border. “I needed somewhere I wouldn’t be distracted from my design work,” he says.

And the work has been abundant and diverse. In January, D’Arcy participated in a residency at the Banff Centre for the Arts & Creativity, producing a new collection, and he will return to Banff to lead a workshop for indigenous design students from around the world. "We will be using traditional techniques to re-purpose fur, leather and other natural materials,” he says.

D’Arcy's designs – including fur-trimmed pieces – are also featured in a two-year exhibition at the Buffalo Luxton Museum, in Banff.

He also runs workshops in Yellowknife, sponsored by the NWT Government, for traditional harvesters and craftspeople, where they use fur and leather to make everything from trappers’ hats to iPad cases. “Some of the hand-stitched leather these men and women can do is seen only in the top fashion houses of Europe - no one else can do this beautiful work, it’s a great privilege to work with them,” D’Arcy says.

Committed to Natural Materials

In his studio in Enterprise, where we reached him by phone, D’Arcy is now also experimenting with digitally-controlled bead work, which would allow Dene First Nations designs to be produced at more affordable prices. But above all, D’Arcy remains committed to using natural materials, including fur.

“Many people in my community still hunt and trap, and their attachment to the land is very strong. But natural materials like fur are also important at a time when people are increasingly concerned about protecting our natural environment. So-called `fast fashion’ is killing the Earth. That $20 synthetic blouse or jeans may seem cheap, but 10 grams of micro-plastics are leached into our waterways every time they are washed," explains D'Arcy.

“Progressives who want to ban fur need to look at the whole ecosystem, the broader impact of industries, not just the individual animal.  When we look at the whole picture, from sourcing to use and maintenance, through to disposal, it is clear that we should be using responsibly and sustainably sourced natural materials – including wool, leather, fur. The First Nations understood that we are part of nature and that we have an obligation to use resources with respect. I hope that my designs, marrying traditional and modern themes, can help people remember these important lessons.”

SEE ALSO: D'arcy Moses' big bet. Up Here, October 2015.

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Let me tell you first that a life of trapping in the Yukon was never something I'd intended. In fact, when my future mother-in-law wagged her finger at me, scolding me for my lack of skinning skills, I assured her that they wouldn’t be needed as I had no intention of becoming a trapper. Famous last words.

It all started out with me trying to be a supportive and interested girlfriend. At first, I would join George on weeknights in the skinning garage. We’d both put on matching blue gloves, and I’d help a little by clipping lynx claws and keeping body parts stable while he carefully skinned out whichever fur needed processing. Turns out it’s much faster to process a fur when you have four hands! After three years of working together on those cold, dark, late winter evenings in the garage, we’ve established a fairly efficient method of skinning together - and we’ve learned a lot about each other too.

In 2018, I opened a store in Whitehorse to sell the jewelry, accessories, and home decor items that I make with the furs from George’s trapline. After receiving questions about the trapline location and methods, I realized that I needed to be able to speak from first-hand experience, especially when it came to my customers' objections or just curiosity.

It’s magical out there, especially on the nights when the moon is full and the sky is clear.

So the same winter that I opened the store, I took my first trip out on the trapline, and I quickly discovered that I’d be put to work and not just watching. Before long, I had managed to inadvertently become George’s trapping assistant. I think this was his plan all along.

SEE ALSO: Fur jeweller wants to support First Nations trappers. Truth About Fur.

Now, don’t get me wrong, I don’t dislike being out on the land in the winter, but I didn’t wake up one morning and think to myself, “I want to be a trapper!” Also, I hate driving a snowmobile. I’m little. I’m 5’ 4” and 140 lbs. Me vs. the Skandic 600ACE usually goes one way. We get stuck. I get mad. George has to rescue us.

Despite knowing this, I go out with him almost every weekend after the Christmas shopping season wraps up. In January and February, I’m the caboose to our two-sled convoy through often-drifted-in mountain passes in the dark. My anxiety can be a little high if we have to break trail, or if he gets so far ahead of me that I can’t see his tail light, but I will admit, it’s magical out there, especially on the nights when the moon is full and the sky is clear. Shooting stars are so frequent they almost stop being exciting.

Reading Tracks, Stolen Bait, and Roasted Smokies

Trapping is some of the most physically challenging work I’ve ever done, but I can’t overstate how much value I get from it as an artist, a resident of this incredible place, as a spouse, and as a business person. My personal and professional ethics are cemented in this work, specifically in the context of sustainability, renewability, and traceability.

SEE ALSO: The sustainability of fur. Truth About Fur.

Living in the North is an absolute gift, and seeing it in the winter, when you’re the only humans around for miles upon miles, is humbling and awe-inspiring. For my relationship with George, well, let’s just say we got engaged at the trapping cabin because of how much that place means to us.

In the three winters that I’ve joined my now-husband on the trapline, I have learned so much about reading tracks, solving the puzzle of stolen bait, what makes a good lynx or marten site, and so much more. I learned that if you snare a lynx but collect the dead animal before it freezes, the air in its lungs may be squeezed out with an alarming groan when you lift it. I scream every time!

I give George many reasons to laugh, though I don't always know whether he's laughing with me or at me. I’ve learned that smokies (sausage-like wieners) roasted over a fire make the best trail lunches, and how to consistently build quick lunch fires with the available tinder. Also, my ability to find the perfect stick to roast my smokie on is pretty fantastic. So is my ability to whittle that stick to an impressive point, ideal for impaling smokies. I’ve learned that handle bar warmers on snowmobiles give me life, and I wish that I had something similar in my seat. I’ve learned that when I do get my sled stuck and I’m super mad about it, I’m a very strong and powerful shoveler.

Design and Innovation Award

In February of this year, I attended the five-day trapper training course organised by the Yukon Department of Environment. This was a great experience for me - except maybe for the practical trap-setting bit that took place at -40°, but I digress.

In the skinning portion of the course, I was able to process my own lynx from our trapline. Additionally, I was able to lead a portion of the course by contributing insights into the business of selling furs and fur goods.

This upcoming October 2020 marks the second anniversary of our store in Whitehorse. In May, I was awarded the Design and Innovation award from the Craft Council of BC for three of my designs. I was competing against 60 other earring designers and nearly 200 styles. My earrings were the only ones using fur.

This news came at a great time considering the challenges and uncertainty of the current economic impacts of the Covid-19 pandemic. The award has created numerous opportunities in both print media and on social media for us to speak about the ethical and sustainable use of wild furs.

We know that we’ve got our work cut out for us in having created a product that people often feel very strongly about, but we understand our responsibility to use this polarizing issue as a springboard into meaningful conversations on a public, global stage. We often direct curious minds to the Truth About Fur website for information about furs, harvesting practices, and other ethical and moral matters. The content is a valuable part of how we educate and inform consumers.

SEE ALSO: The ethics of fur. Truth About Fur.

Importance of Education

Going forward, we have every intention of continuing to promote the use of wild furs, and to educate the public on the benefits of fur. We are especially committed to emphasizing our promise to source our furs from Indigenous trappers. We are working to build a strong fur industry in the Yukon that is self-sufficient and sustainable for future generations.

Our hope is that the work we do now, and the stories that we share, can serve to benefit the local trappers and communities, consumer behaviour, and the fur and fashion industries over the long term. We have a responsibility to work together to integrate traditional teachings into our practices, and to maintain a spirit of humility and gratitude all the while.

SEE ALSO: Sustainability of fur: Bringing the story to schools. Truth About Fur.

Having this life and generating my livelihood from the bounty of the land is a tremendous honour and privilege. As I learn more about my place in this big world, I am reminded that while I am one small individual, my role as an educator is very important, and I have a responsibility to help shift attitudes towards using wild fur, particularly in the context of supporting Indigenous trappers.

If I can change a few minds about trapping in the Yukon and even open a few more, then I think I’m doing exactly what I’ve set out to do. Judging by the occasions where laughter, tears, and hugging (pre-Covid) have been central to the interactions in my store, I’d say I'm accomplishing my goals.

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I went North with the Hudson’s Bay Company in April of 1969, a young guy of 19 with a lot of curiosity about Inuit and the Arctic. I was also a kabloona, or white man, embarking on a journey that would shape me for the rest of my life.

My preliminary interview was at the Hudson’s Bay Company fur-buying warehouse in my home town of North Bay, Ontario. My brother had been doing some trapping while at high school and we sometimes went in to the HBC to buy a trap or two, or sell a few of his furs there. So I was familiar with the place.

I guess I passed the test, and next thing I was off to Winnipeg for more paperwork, a medical, and a bit of dental work. Then it was off to Cambridge Bay on Victoria Island, at 69° North, or about 3° above the Arctic Circle. I flew with the district manager in the company’s DC3 on skis. We got weathered in at Churchill, Manitoba for a couple days along the way.

Cambridge Bay was a larger regional centre by then, and I was mostly involved in retail sales to the Inuit, commonly called Eskimos at the time.  Inuit were going through big changes then, moving in from camps to the settlement where there was a store, church, school, and the Royal Canadian Mounted Police. The transition from igloos to wooden houses, and from dog teams to snowmobiles, was well under way. Unfortunately there was a lot of drinking at the time, in part because of the cross-cultural shocks, and I got tired of that aspect pretty quick.

SEE ALSO: Animal rights agenda anti-human, harms nature. By Larry Simpson for Truth About Fur.

In Amundsen's Footsteps

After ten months I got an opportunity to move to Gjoa Haven, a small community of a couple hundred people on King William Island, near where John Franklin’s ships were subsequently found on the ocean bottom. I liked Gjoa Haven, which was named after Roald Amundsen’s ship Gjøa, which over-wintered there early in the 20th century. Both Cambridge Bay and Gjoa Haven have Inuktitut names now - Iqaluktuuttiaq and Uqsuqtuuq - and it is considered respectful to call the people Inuit, not Eskimos.

Gjoa was where I got my real appreciation of Inuit as denizens of the frozen land and seascape. There was virtually no drinking there, and I was able to get to know some of the people there very well.

I was manager-trainee which kept me busy doing everything from retail sales to book-keeping, and buying fur and carvings. I learned to grade white fox, ring and harp seals, wolf, and polar bear skins. We had an SSB radio to communicate with Cambridge and other communities as necessary, and we had an airplane once a week, a Twin Otter on floats or skis depending on the season.

Char, Geese, and Ptarmigans

I had a tent out by the river where I would spend weekends fishing for arctic char and hunting for Canada geese. In winter I went out with Inuit on occasion to check their fox traps. I bought myself a 15 HP Olympic snowmobile and I would go out hunting ptarmigans on the flat terrain in the area.

One could get lost very easily there so I had to be careful about whiteouts that could come up quickly. But generally I would be with Inuit friends, who were always happy to take out a kabloona like me and show me their ways. The relationship between employees of HBC, or Bay Boys, and the local people had always been quite good in the area. There were some Here Before Christ and Hungry Belly Company jibes that came with HBC having no competition, but generally things were fair.

I looked forward to getting out on a caribou hunt and finally I got my chance. Three Inuit hunters and I travelled over ice and land for the first day until we stopped at a likely looking spot with good drift snow and built an igloo. It was fascinating to observe and pitch in. It was done just in time as the weather turned nasty and we were in there for 24 hours. One of the hunters had found an owl nest with eggs so he took two, leaving the rest to hatch.  Those were cooked in our tea on a primus stove inside. There was a drip, drip, drip from the uppermost point as things warmed up.

I recall one incident in particular in that igloo that summed up the importance of sharing everything. My companions observed me brushing my teeth and spitting out into a little hole I'd made in our snowy floor. They asked if they could use my toothbrush to do the same. My kabloona upbringing said absolutely not, but of course I had to consent!

SEE ALSO: Amazing facts about fur: Dressing for the Arctic. Truth About Fur.

Winning Some Respect

As the weather cleared we were on the move again. We spotted some caribou and I downed one, while the Inuit were stalking some others. One was wounded and I was instructed to finish it by inserting my knife into its brain. Well, that was a bit hard, but it won some respect from my co-hunters. Back into another igloo for the night, we gorged ourselves on boiled and fried caribou meat. I had noted that very little of each caribou went to waste. The antlers were kept for carving, the skins for clothing, and virtually all the meat, even the contents of the caribou’s stomach that had the consistency of spinach.

Our final stop on this re-provisioning quest was a stop at an isolated DEW Line station where about a dozen kabloonas were attached to their radar screens for incoming Russian bombers and missiles. There was a canteen there, and after a bit of an icy welcome (very security-conscious in those days) we were allowed to purchase some cases of pop and chocolate bars, precious cargo as supplies of these in Gjoa were gone until ship-time in August. The cases of pop were wrapped in our sleeping bags and caribou skins in an effort to get them home before freezing.

A couple of kilometres from the community, we caught up with a dog team heading back from a hunt. We were two snowmobiles pulling loaded kamotiks (sleds) travelling at five times the speed. Our mode was more efficient in terms of time, if you were lucky enough to have one of the few wage jobs in the community. But as it was pointed out to me, you can eat your dogs if you get lost on the land, but you can’t eat your snowmobile. And those dogs can alert you and fight for you if you are attacked by a polar bear that can easily stand up and knock down your igloo to get at the goodies inside.

Treasured Memories

This first caribou hunting trip with three Inuit made for some good instruction in local customs and some treasured memories to this day. One of the hunters with me, Uriash Pokenak, later became a Member of the Legislative Assembly when the “new” Nunavut Territory was created in 1999. On a more sombre note, one of my colleagues from this hunt, Frank Sheeotinoak, was lost a few years later in a boating accident when he fell out of a boat in a rough ocean.

I spent three years with the Hudson’s Bay Company and it was good to me.  I lived in five Arctic communities and did relief management in two Dene communities in northern Alberta. Good training, good fellowship, and good memories. I have a lasting appreciation of the traditional ties of our indigenous peoples to the land that has sustained them for so long.

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The American fur trade played an important role in the country's history, and continues to provide employment for thousands of citizens today. In celebration of America's Independence Day this July 4, let’s meet just a few representatives of the modern fur trade!

Read on to hear from furbearer biologist Bryant White, who considers trapping a vital tool in the managing of wildlife. Next up is Bob Zimbal, whose mink farm in Wisconsin has been operating for sixty years. Then we're off to the Big Apple to talk with fur designer Maria Reich, who calls small businesses like hers "the heart of New York." And rounding out our series of July 4 interviews is another New Yorker, garment manufacturer Nick Pologeorgis, whose family history has been the American dream!

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Bryant White – “Trapping Is Essential to Wildlife Management”

Bryant White is the Furbearer Research Program Manager with the Association of Fish & Wildlife Agencies (AFWA), currently based at the Arizona Game and Fish Department headquarters in Phoenix. Much of his work involves research related to Best Management Practices for the conservation of furbearing animals.

How is trapping regulated to ensure that it is done humanely and sustainably?

“Everything is based on research,” says Bryant. “Trapping seasons are opened only when the young of the year are autonomous and have set out to establish territories of their own. When necessary, harvest quotas protect vulnerable species. Types of trapping devices and how they may be used are also regulated, to ensure animal welfare as well as the safety of pets and the public."

And what does he think the public needs to know about trapping?

“I think we have to help the non-trapping public to understand that trapping would be important even if no one wanted fur,” he says.

“Regulated trapping is now an essential element of responsible wildlife management in the USA. Many people don’t know that modern traps are used to capture animals, unharmed, to apply radio collars for research -- or to reintroduce species (wolves and river otters) into regions where they were previously eradicated."

We need to do a better job informing people of the important contributions that trappers make to our conservation efforts!

“Trapping is also essential to protect some thirty endangered species of plants and animals. Whooping cranes, for example, would almost certainly be completely extinct in the USA within two years if we didn’t aggressively trap predators like coyotes and foxes in their nesting areas. Endangered sea turtles are also protected by trapping raccoons and foxes that seek to dig up their eggs. Wolves must be managed to protect livestock, while beavers can cause millions of dollars of damage to forest habitat, water supplies, agricultural land, roads and other property by flooding. Skunks and raccoons in cities carry lethal diseases (rabies) and dangerous parasites, such as roundworm, which can migrate out of the intestines and can affect many organs and tissues, including the brain. They can be lethal."

Bryant believes that harvesting meat and fur from the wild is just as ethical as buying leather shoes, a steak dinner, or a can of chicken soup.

“What is important is that we hunt and trap in a responsible and sustainable fashion. Some people question the ethics of trapping animals for fur, but the fur trade actually helps us to protect furbearing species by giving them economic value. It’s all very good to say we care about wildlife, but when the tough decisions get made, economic value does matter. When someone comes to cut down the forest to build a new shopping mall, we can say, whoa, this forest does help the economy, it provides local income and resources from hunters and fishers and trappers – let’s leave it alone."

SEE ALSO: The ethics of fur. Truth About Fur.

“Not least important, it’s hunters, fishers and trappers who pay for the state agencies that monitor, manage and protect wildlife populations and their habitat. They pay with their hunting, fishing and trapping licenses. Without these revenues there would be no funding for the wildlife agencies that manage most of the wildlife in this country!

“From our perspective, as biologists and wildlife agencies, trappers are managing wildlife and doing essential conservation work. We need these people and we should respect what they do. We have done opinion research and 80% of Americans say that it's OK to trap to protect habitat, it’s OK to trap to protect endangered species, it’s OK to manage wildlife to control disease or protect property. We need to do a better job informing people of the important contributions that trappers make to our conservation efforts!”

SEE ALSO: Reasons we trap. Truth About Fur.

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Bob Zimbal – Third-Generation Mink Farmer

Raising mink is a lifestyle as much as a job, says Bob Zimbal, at his family farm in Wisconsin.

“When we come out in the morning, we look forward to feeding the animals and taking care of their needs,” he says.

“Sixty years ago my grandfather and my father started Zimbal Mink. Mink had not been domesticated for so very long, so there was a learning process how to care for the animals and feed them. As I child, I always helped on the farm, and my father taught me to pay attention to the animals and look at their health and each individual mink’s needs.

“The great thing about raising mink is that we can feed them proteins not used for human consumption, the parts of food animals that people don’t eat. So we’re recycling what would otherwise be wasted. All our mink feed is processed on-site, in our own feed kitchen, so it’s as fresh as possible.

“We work with nutritionists, because throughout the year, the minks' needs are always changing. When a mink is reproducing, its requirements are different than when it’s growing or furring. So our food is sent weekly to a laboratory to have it analyzed to make sure that we’re meeting the needs of the mink."

SEE ALSO: A year on a mink farm. Truth About Fur.

“We have a brand-new, state-of-the-art facility. We can open the roofs and sides and the air will flow through the building, to keep it cooler in the summer. But also we can close it up in bad weather in the winter to protect the animals from the environment.

“This facility is designed to make the mink comfortable, but also make it efficient for the people that are caring for the animals. So the way the bedding is put into the pens, the way they are kept clean – things like that are designed with what’s comfortable for the animal, but also what is efficient for the employees."

There’s a lot more involved in producing beautiful mink than most people understand!

SEE ALSO: Facts about fur farming. Truth About Fur.

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Maria Reich – “The Fur Boss”!

Maria Reich -- aka “The Fur Boss” -- is the dynamic CEO of ER Fur Trading, Oscar de la Renta Furs, and Reich Furs in New York City.

“This is the heart of the fur fashion business in the US,” says Maria. “There are more than 1,500 people working in fur and affiliated businesses in New York City.”

“Our company was started by my late husband’s grandfather, Charlie Reich, who arrived here from Poland in 1938. He fought in World War II, and then returned to start Reich Furs. His great-granddaughter, Samantha Ortiz, is now president of the company.

“I am a single working mom, and small businesses like ours are the heart of New York. We are a design-driven company and we directly employ 20 people, but we also work with – and provide work for – many other New York Garment District companies: designers, manufacturers, wholesalers, retailers.

Every scrap is used for something and never goes to waste. We are constantly finding new ways to use and re-use fur!

“We are a fully integrated company. We do everything here, from developing new designs, to producing apparel and accessories, which we offer directly to consumers.

“When it comes to fur fashion, there are plenty of misconceptions. It is more than just a luxury product, it is also a highly regulated and sustainable industry.

“Many of our clients come in with their great grandmother's fur coat, wanting it restyled and modernized. There are not many materials you can do this with. We also up-cycle a lot of our furs. Every scrap is used for something and never goes to waste. We are constantly finding new ways to use and re-use fur!"

Whether she’s designing a new collection or sharing her life with over 40,000 Instagram followers, Maria is constantly striving to inspire.

SEE ALSO: New York fur ban: Furriers fight to save sustainable industry. Truth About Fur.

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Nick Pologeorgis – Living the Dream

Nick Pologeorgis is a leader of the New York trade and one of North America’s foremost high-fashion fur manufacturers. He also serves on the boards of the Fur Information Council of America and the International Fur Federation.

Nick’s father, Stanley, started Pologeorgis Furs in 1960, after arriving in New York from Crete. He apprenticed in a fur workshop without pay and became a master fur craftsman. He was one of the first furriers to forge relationships with top international designers, collaborating with Pierre Balmain from 1970.

Nick joined the business when he finished his degree in finance at Boston University, in 1984. His sister, Joan Pologeorgis, who graduated from New York City's Fashion Institute of Technology, serves as vice-president in charge of production and is co-owner. It has been a family-owned and operated business for over 60 years.

“We love fur; we love making beautiful clothing with one of nature’s most luxurious materials,” says Nick.

The Pologeorgis story is the American dream. My dad built our company from nothing, through hard work and dedication.

Pologeorgis has made furs for a long list of celebrities, including Elizabeth Taylor, Aretha Franklin, and Rihanna. “We made a beautiful white mink for Serena Williams,” he recalls.

“The business never stops changing. Fur is now used for accessories and for home furnishings, making it much more accessible to more people. Fur is even used to make felt for hats, and for rugs.

“Lifestyle is very important now too. There will always be the beautiful, classic garments, but you also want to have fun, not-so-precious pieces. The biggest trend is the mixing of fur with ready-to-wear fabric. How it all goes together is important.

“The Pologeorgis story is the American dream. My dad built our company from nothing, through hard work and dedication. Hard working, industrious immigrants continue to form the backbone of the fur market today. The fur trade supports thousands of families in New York and across America.”

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HAPPY CANADA DAY 2020! On the first day of July each year, we celebrate the uniting of three British colonies – the Province of Canada, Nova Scotia, and New Brunswick – into one federation, the Dominion of Canada, on July 1, 1867. It’s also a fine time to reflect on the unique role played by the fur trade in shaping our country.

Historians recall the role played by Europeans searching for fur in opening up our vast lands. But we should also remember that fur trading had been practiced here for hundreds, if not thousands of years before Europeans arrived.

When French navigator and explorer Jacques Cartier first visited the island of Montreal in 1535, he found Montagnais hunters from what is now northern Quebec already trading fur for food produced by Iroquoian farmers in the St-Lawrence valley.

Fur trading between First Nations and Europeans began when French fishermen came to exploit the vast stocks of codfish off Newfoundland and in the Gulf of St-Lawrence. When Cartier landed on the coast of northern New Brunswick, in 1534, he met Indigenous people who clearly had experience with Europeans, holding up fur pelts on sticks and eager to trade.

SEE ALSO: The country that fur built: Canada’s fur trade history. Truth About Fur.

In the five centuries that followed, Canada’s fur trade came to reflect the country’s cultural mosaic at its best: First Nations, French, English, Scots, Jews, Greeks and many others have worked together to build this remarkable heritage industry with its dynamic tradition of competition and cooperation.

But the fur trade is not just our history – it’s very much a part of modern Canada. More than 50,000 Canadians participate today in the many aspects of our industry, so let's take this occasion to meet a few of today's Fur Trappers, Farmers, First Nations, Manufacturers, Designers, and Retail Furriers.

CANADA'S RETAIL FURRIERS

Dan Kahnert – The Industry’s Link with Consumers

(Click here for an expanded version of this interview.)

Like so many in the industry, Dan Kahnert’s relationship with fur is a family affair.

“My great-grandfather learned the fur trade in Germany and came to Canada in the late 1800s. His son, my grandfather, moved to Toronto where he would travel around taking orders, and then cut and sew coats in his home. It was my father, Allan, who opened our first showroom on Avenue Road in 1957, where Kahnert’s is still located.

“I would help out at the store on weekends, and decided by the end of high school that I wanted to join the family business. That’s what I did in 1984, after completing my degree in economics and business at the University of Western Ontario. I arrived home with all my college furniture and everything on April 30 and began working full-time in the store the next day; it was storage season and there was no time for a break!

“We worked hard, six days a week, but I enjoyed the challenges of running a business, being our own bosses, analysing problems and implementing a plan. My older brothers, Bernie and John, were already working at the store with my father, and John and I still run the business together today. It really helped that dad was very open to letting us try new ideas, like when I brought in computers in the 1990s.”

What does Dan like best about being a retail furrier?

“In addition to working with my brother and running our own business, what I enjoy most is the opportunity to meet lots of new people. While not every customer is easy, as everyone working in retail knows, generally we meet lots of very nice people. When we say, ‘It’s been a pleasure doing business with you,’ it’s not just a cliché, it really is how we feel.”

We are on the front line with consumers, and we are proud to do our part to promote fur on behalf of all the people who make up this uniquely Canadian heritage industry!

And how has the business changed over the years?

“There’s no way around it, aggressive animal rights campaigning has hurt us. Most people still love fur, but the activists have made them feel nervous about wearing it. Some of these intimidation campaigns are really a form of violence against women, which is very sad,” says Dan.

“Unfortunately, we have difficulty getting across our messages about the real environmental advantages of wearing fur. Fur is a sustainably produced, long-lasting, recyclable and biodegradable natural material. Animal activists have created very damaging confusion about the real environmental issues. It makes no sense telling people to use petroleum-based synthetics instead of long-lasting natural and biodegradable materials. The saddest thing is that most consumers we speak with do appreciate the warmth, comfort and beauty of natural fur, but they feel intimidated.

“We have adapted, of course: we will sell our customer a shearling coat – because, ironically, shearling is not seen as fur. Or a fur-lined coat. We have also added cashmere and other cloth coats, with or without fur trim. Not because there’s anything wrong with fur, but because fur has been tangled up in a very complex societal discussion about using animals, which includes everything from medical research to circuses to eating meat. Fur, unfortunately, has become a scapegoat, because we are really a very small-scale industry; we don’t have the financial or professional clout that large corporations can muster to tell their story when they are attacked.”

And the future?

“I don’t think fur will ever really go out of style, because it is so in tune with growing environmental concerns. We have to keep working on telling that story, but ultimately it is up to the consumer to make an educated decision on the benefits of buying fur products ” says Dan.

“But, bottom line, as a retailer your success depends on satisfying your customer. We are located in a wonderful residential neighbourhood and therefore do not rely on tourist sales that might occur in downtown Toronto. We rely on community word of mouth with support from our online business. We have one of the city’s best collections of high-quality coats, and we work hard to take good care of every customer. We are on the front line with consumers, and we are proud to do our part to promote fur on behalf of all the people who make up this uniquely Canadian heritage industry!”

SEE ALSO: Fur retail: The art and science of making sales. Truth About Fur.

CANADA'S FUR DESIGNERS

Farley Chatto – Stylist to the Stars

If you’ve never heard of Farley Chatto, then you’re probably not in tune with fashion, and couture in particular. But if you love couture and Canadian design, Farley is probably a household name. Not only is he an internationally recognized designer, he is also a stylist for celebrities. He consults with Hollywood A-list hit TV shows and movies, including Suits, Christmas Chronicles, American Gods and more. As a Toronto resident, he is proud of his Canadian roots.

Farley’s love for fur began in his childhood. In winter, his father would pick him up from school wearing a muskrat-lined Royal Canadian Mounted Police hat. He remembers touching it and loving how soft it was, and thus began his love affair with fur. As he grew up in the 1980s, the fur was a staple as a must-have luxury item on TV shows.

“In the 1980s, Dynasty was a top-rated show depicting the lives of the rich and powerful, where fur and excessive fashion were a big part of the show’s popularity,” he recalls. “Then, one day, I  asked my mother if I could have a sheared beaver bomber jacket for winter. Sadly I didn’t get the coat, yet I was hooked on the tactility of fur!”

People forget that this country exists because of fur. Fur is the fabric that bundled our nation together.

Farley continues to be proud that fur is as Canadian as apple pie is to Americans. Because fur is a staple in the fashion industry, he was anxious to incorporate it into his designs when he entered the field.

“Being a Canadian designer can be challenging,” he says. “I’ve been on the scene for 32 years, and the beginning wasn’t easy.  I applied and was accepted to three fashion schools here and in the US, yet I decided to remain true to my roots and stay here. People forget that this country exists because of fur. Fur is the fabric that bundled our nation together.”

When asked on advice for young designers with interest in fur, Farley’s motto is: “If you have an opportunity, take it! Sign up for courses, join workshops, learn with First Nations people, put yourself out there.”

Wherever Farley travels, whether to teach or research, he touts the sustainability of fur fashion to others. As he says, it’s #furtastic.

Shawna Ujaralaaq Dias – Traditional Fur-Trimmed Parkas with a Modern Twist

As a child, Shawna lived for several years in a tiny settlement in Wager Bay, above the Arctic Circle on the extreme northwest coast of Hudson’s Bay.

“My grandfather had run the Hudson’s Bay post that was built there in 1925; there were only 15 people when my parents were living there, all family,” she says. “They would take the dog team to visit with other families nearby.

“It was a great life. My father hunted and trapped – foxes and wolves — and we were always outdoors, active and healthy – not like the kids who sit in front of computer screens these days!

“We kids would help to clean and scrape skins, and I began sewing by the time I was seven. I was using a sewing machine soon after that.”

The family moved about 300 kilometres south to Rankin Inlet, a small town (population 2,800, in 2016), so Shawna could attend school, but returned to their camp in Wager Bay each summer to hunt, fish and reconnect with the land.

“I didn’t even speak English until we moved to Rankin,” says Shawna. “We spoke Inuktitut, and I was lucky to learn all the traditional ways. These are the traditions I celebrate in my sewing.”

Now married with three grown children (18, 21 and 24) and a government job, Shawna never stopped sewing, and about ten years ago started her own business.

There is so much skill and creativity in the communities, and now with the Internet we have access to the world!

“People would see my fur-trimmed parkas and ask if I could make them one. Now I show new parkas on my Facebook page, and they are usually sold within 48 hours. Even though we live in a remote community, the Internet puts us into contact with customers across Canada and even in the US or beyond!”

Shawna now has more than 6,000 Facebook followers, and in 2017 she began selling dressed fur pelts, in addition to parkas.

“A lot of the ladies in small northern communities are sewers, but they often have difficulty finding fur pelts to work with. They really appreciate being able to get dressed furs from me up here.

“I like to promote the work of other ladies too,” said Shawna. “There is so much skill and creativity in the communities, and now with the Internet we have access to the world!”

So: with a government job and a growing sewing business, does Shawna still have time to connect with the land?

“For sure, we still go out to our hunting camp most weekends, and every summer. My husband only came north about 20 years ago, but he learned many hunting and trapping skills from my dad, and he loves the life here. My boys also hunt caribou and seals. We have a good life, and I am happy to be able to share some of the beauty of our Inuit culture with my sewing.”

CANADA'S FUR MANUFACTURERS

Christina Nacos – Re-inventing Fur for the Next Generation

Some people are born into the fur industry, some people choose it. For Christina Nacos, it was both.

Her father, Tom Nacos, is a legend of the Canadian fur industry. After learning the trade in his native village of Siatista, in the mountains of northern Greece, he emigrated to Montreal in the 1950s and proceeded to build one of North America’s most important fur manufacturing and retailing empires.

Christina crossed the ocean in the opposite direction, living in England for several years, where she worked in advertising. She returned to Canada in 1998 to work with Natural Furs, one of her father’s companies, and as one of the younger people leading a major company in the industry – and one of the very few women – she quickly began exploring ways to adapt fur for young people like herself.

“I think that each generation learns from their predecessors, but then has to make the industry their own, adapting fur for their time. That’s how fur has always evolved,” she says.

Under Christina’s leadership, Natural Furs was one of the first companies to participate actively in FurWorks Canada, an innovative project coordinated by the Fur Council of Canada to modernize fur fashion, mixing fur with other materials for a sportier look that reflected more modern, active lifestyles. Natural Furs was also a strong supporter of the Fur Council’s “Beautifully Canadian” collective branding initiative.

Christina is a strong believer in the important role of industry associations, especially in a sector made up of hundreds of small family businesses; she has served as vice-president of the Fur Council for many years.

As society thinks more deeply about the challenge of shifting to a more sustainable economy, fur will make more sense than ever.

Christina’s latest project to bring fur fashion into the 21st century is a major push to promote recycled – or “upcycled” – fur, to make fur more accessible and avoid waste. Branded as FURB Upcycled, the collection is attracting younger women who may never have worn fur before.

“We noticed that many young people were attracted by the nostalgia of remodelling furs they had inherited from their parents or grandparents. It’s a way to reconnect with the past, and it’s totally in synch with current efforts to prevent waste and use sustainable materials. Often we’re using the fur inside the garment, to maximize its warmth and functionality. We’re mixing upcycled fur with other materials, and exploring a more laid back, Scandinavian aesthetic.

“My sister-in-law, Sarah Nacos, has now joined me in the company. She’s 28, and brings the sensibility of an even younger generation of women to our designs,” she says.

“Each generation brings something new to fur. Young women today love the echo of the past in an upcycled piece, and they appreciate the durability of fur, which prevents waste – all important sustainability virtues.

“As society thinks more deeply about the challenge of shifting to a more sustainable economy, fur will make more sense than ever,” she says.

So Christina Nacos is continuing a family tradition in the best possible way: by totally rethinking how fur can be adapted for the next generation.

CANADA'S FIRST NATIONS

Robert Grandjambe – Deeply Connected to the Land

Robert Grandjambe Jr. is a Woodland Cree from Fort Smith in the Northwest Territories, whose roots go back to Fort Chipewyan, Alberta, where generations of his family trapped to survive. For many southerners, and city dwellers in particular, his deep connection to the land may seem like a dream lifestyle, and sometimes even hard to understand, so it helps that he is committed to explaining it to anyone who will listen.

Trapping is a perfect example. “I think people need to better understand the importance of what trappers do, because I don’t think they get it,” he says. “We must educate people to understand that everything the trapper does contributes to a natural and sustainable way of life and the environment, and is crucial for the culture and health of our communities.”

Robert started learning trapping from his father when he was six years old, and now he’s determined to pass on everything he’s learned. Out of trapping season, when he’s not working as a contractor, he does presentations in schools about culture, craft-making, hunting and gathering, and of course trapping. Also receiving a solid grounding in what it means to live on the land is his toddler daughter.

“As a father you want to leave a legacy,” he says. “I want to give her all my knowledge and experience from the trapline, and from there she can choose her own path. So I will continue to bring her into this world, so she can understand and know it well.”

Among the lessons that Robert passes on is the importance of supporting your community at large, and for him this means providing food – as much as he can, be it moose, ducks, bison, bear, geese, or any of the other wild bounty the land provides. He views food as “the thing that brings us all together at the same table and sustains us, no matter who we are or where we come from.”

We always ask ourselves, how can we do it better when it comes to animal treatment?

As for trapping, one important aspect that is close to Robert’s heart – as it is for most trappers – is animal welfare. In part this might be because his great-great-grandfather trapped in the early 1900s alongside Frank Conibear, one of the founders of the humane trapping movement, who in turn learned much about respecting animals by working alongside Indigenous people.

Robert is adamant that concern over animal welfare is not a recent development forced on trappers by the animal rights movement. “We always ask ourselves, how can we do it better when it comes to animal treatment?” he says. “The standards have improved dramatically over the years and we still strive to keep improving. As trappers, we always focus on only taking what we need, and making sure we respect the animals and the environment.”

As for the future of wild fur, Robert has a positive outlook, despite the many challenges facing trappers. He may not have all the answers yet, but he’s confident the pieces are all there to make it happen.

“I truly believe trappers and wild fur will always have a place in this world,” he says. “We needed it once just to survive, but today it is about much more than that: It’s about social and cultural values, family values, our health and well-being, and protecting nature, ecosystems and the environment.”

SEE ALSO: “Trapping is beautiful” says proud Cree Robert Grandjambe. Truth About Fur.

SEE ALSO: Letter from a Cree trapper: Nature is our refuge from Covid-19. Truth About Fur.

D’Arcy Moses – First Nations Heritage Inspires Modern Fur Designs

(Click here for an expanded version of this interview.)

If you are looking for a designer who incarnates the Canadian fur trade’s rich cultural mosaic, D’Arcy Moses is an obvious choice. Adopted at birth and raised by a non-native farming family in Camrose, Alberta, D’Arcy set out to connect with his aboriginal roots after he left home. While his background sometimes left him feeling uncomfortable (“like an apple, red on the outside, white inside”), in Vancouver he met Leonard George, chief of the Tsleil-Waututh Nation, who assured him he could have the best of both worlds. “He told me, ‘You have the First Nations culture and you have the non-aboriginal culture. You can utilize that, because you can mix between cultures at ease.’”

D’Arcy’s chance to apply his unusual heritage to designing clothing came at the Toronto Fashion Incubator, and in 1991 his work was featured at the Toronto Festival of Fashion. Then he was invited to Montreal by the Fur Council of Canada, and began working with one of the country’s most important luxury apparel manufacturers, Natural Furs.

The unique, aboriginally inspired collections D’Arcy developed went to high-end retailers in North America, Europe and Asia, and a retrospective collection of his work was recently added by the Government of the Northwest Territories to its permanent collection of Indigenous arts and crafts.

Progressives who want to ban fur need to look at the whole ecosystem, the broader impact of industries, not just the individual animal.

Then in 1996 his life took another unusual turn. After CBC aired a documentary about him, he received a call from the Pehdzeh Ki First Nation, in Wrigley, NWT. Moses is a common family name there, and they had been looking for him. So D’Arcy left the glamour and hectic pace of international fashion to settle in the home he had never known. His business experience landed him a government job, but sewing and designing were never far from his mind.

Twelve years later he had saved the funds needed for his current project: a workshop in Enterprise, NWT, a community even smaller and more remote than Wrigley. “I needed somewhere I wouldn’t be distracted from my design work,” he says.

And the work has been abundant and diverse. In January, D’Arcy participated in a residency at the Banff Centre for Arts and Creativity, and he will return to Banff to lead a workshop for Indigenous design students from around the world. “We will be using traditional techniques to re-purpose fur, leather and other natural materials,” he says.

“Many people in my community still hunt and trap, and their attachment to the land is very strong. But natural materials like fur are also important at a time when people are increasingly concerned about protecting our natural environment. So-called ‘fast fashion’ is killing the Earth.

“Progressives who want to ban fur need to look at the whole ecosystem, the broader impact of industries, not just the individual animal. When we look at the whole picture, from sourcing to use and maintenance, through to disposal, it is clear that we should be using responsibly and sustainably sourced natural materials – wool, leather, fur. The First Nations understood that we are part of nature and that we have an obligation to use resources with respect. I hope that my designs, marrying traditional and modern themes, can help people remember these important lessons,” says D’Arcy.

SEE ALSO: D’arcy Moses’ big bet. Up Here, October 2015.

CANADA'S FUR FARMERS

Tom McLellan – Mink Farming Maintains Proud Rural Heritage

Tom McLellan, a third-generation mink farmer from Ontario, feels tremendous pride when he speaks of his family’s history and their contribution to the early agricultural economy in Canada. “It is comforting to know that my family has been a part of what helped shape Canada into the nation that it is today,” he says.

“My father and his father before him loved working with animals and, being a part of Canada’s agricultural development just made the work even more satisfying. Now my sons are learning about fur and our connection to the birth of our great nation. It’s a wonderful feeling,” he says.

We are always studying the science behind mink farming to improve the health of our animals and make them comfortable and happy.

The early days of the fur trade focused on trapping, and the beaver pelt was the motor of the economy. By the end of the 19th century, Canadians were pioneering fur farming as the way to produce uniform, high-quality pelts without overexploiting wild populations. Over time, farmed mink became the most popular fur for consumers who appreciated the warmth and luxury.

“Improving the quality of the fur and keeping our animals healthy is what keeps us going on a daily basis,” says Tom. “We are always studying the science behind mink farming to improve the health of our animals and make them comfortable and happy.”

Canadian mink farmers are proud to produce some of the finest furs in the world, and also of their commitment to animal welfare. They follow codes of practice developed by the National Farm Animal Care Council, and their farms are certified by independent auditors. This Canadian heritage industry is proud of its past and, equally important, is well positioned to continue supporting rural communities.

SEE ALSO: Facts about fur farming. Truth About Fur.

Joe Williams – Continuing a Family Tradition

What makes someone get up early each morning and put in long days on the farm?

“We are proud of the care we provide for our animals,” says Joe Williams who, with his two brothers, runs two mink farms in the lower mainland of British Columbia.

“It’s a family tradition, and fur is part of Canada’s heritage,” says Joe. 

“Canadians pioneered the farm raising of furbearing animals, foxes on Prince Edward Island and mink in Ontario, and we are proud to be part of that heritage.

“My father started his first farm in 1990, and I would help him on weekends and after school,” he recalls.

“For sure it’s lots of hard work, but it’s rewarding. I like working for myself and being outdoors and caring for the animals. There’s a satisfaction in following the full cycle with the animals, from breeding season, to whelping and ensuring the pups are healthy, right through to the final product.

“I am also lucky to be working with my brothers,” says Joe.

What would he like people to know about mink farming?

“I would like people to understand how hard we work to keep our mink healthy and content. Every day we are adjusting their care and nutrition, depending on the time of year and their growth cycle. The proportion of proteins and fats and other elements are adjusted depending on whether the mink are being prepared for mating or whelping or growth. We are learning all the time.

“And then we are maintaining pens and barns and equipment; mixing feed; planning genetics for the next mating season, working to improve our herd.

“There’s a lot more that goes into this than most people understand. And, honestly, if you don’t care about the health and welfare of the mink, you really can’t do a good job; it will show in the quality of the fur you produce.”

Fur makes more sense than ever in our eco-conscious times!

And what would Joe say to a consumer considering the purchase of fur apparel or accessories?

“I would like consumers to know that fur is produced responsibly and sustainably. Mink are carnivores; they are fed left-overs from our food production system, the parts of chickens, pigs, fish and other animals we don’t eat and would otherwise end up in landfills.

“We basically recycle those ‘wastes’ by feeding mink to produce a warm, beautiful and long-lasting natural clothing material,” says Joe.

“At a time when we are all looking for ways to ensure that our lifestyle choices are helping to protect nature for future generations, I would like consumers to know they can wear fur with pride. Fur is an important part of our Canadian and North American heritage. And fur makes more sense than ever in our eco-conscious times!”

SEE ALSO: A year on a mink farm. Truth About Fur.

CANADA'S FUR TRAPPERS

Katie Ball – Trapper, Designer and Advocate

When Katie Ball is not out on the land in Thunder Bay, Ontario, she's either designing and making fur garments at her own Silver Cedar Studio, or she's advocating for the fur trade on behalf of the Northwestern Fur Trappers Association, the Ontario Fur Managers Federation, the Northwestern Ontario Sportsmen’s Alliance, and Fur Harvesters Auction. Only a person with fur coursing through her veins could build such a résumé!

"The love of Canada and our national heritage is nowhere better reflected than in the fur trade," says Katie. "For me to be a part of this incredible industry is beyond humbling. Spending time out in the wilderness and being at one with Mother Nature and learning from my father is where my pride begins.

"I know that we are using the most humane methods possible, and respecting the delicate balance of nature to ensure viable populations for years to come. So I take pride in carrying on my family traditions, while playing the role as a steward of the land. There is no better way to spend one's time than with family, doing what you love."

Katie then takes this a step further, turning raw pelts into stunning fur garments.

"For me to be able to take this passion and turn it into a creative, fashionable yet functional wild fur product to be enjoyed for generations to come, is also a gift I hold dear," she says. "Nature and the fur trade itself have been major influences in my daily life that allow me to translate them into usable pieces of art and heritage. Being able to express myself through my creations has allowed me to grow as an individual."

Standing side by side with some of the most respected people in our industry that I call family and friends, is what lets me know I am where I belong.

"However, true pride shines brightest within the fur community if you ask me. The camaraderie between trappers and their families is unrivalled. The way we share our knowledge with one another, as well as the willingness to help educate newcomers, strengthens our friendships and grows our community as a whole. Trappers and their families are a closely knit community no matter where you go. There are always friendly smiles and stories to be heard."

Completing the picture, as it were, of a lady who lives and breathes fur, is Katie's involvement in advocacy.

"Finally, knowing that I have the backing from my local trappers council, as well as the Ontario trappers, is where my creativity, passion and strength come together. Helping fight for the rights of trappers, all the while educating the public about why the fur trade is so important to Canadians. Standing side by side with some of the most respected people in our industry that I call family and friends, is what lets me know I am where I belong.

"So be it on the trapline, in the studio, or at a board meeting, I know that what I do and love makes a difference. By being a part of this vast community and historical trade, with so much more to be shared and done in the near future, I cannot wait to see where we as a whole will take it.

"This is how we grow as a community, and these are just a few of the many reasons why I am proud to be a trapper."

SEE ALSO: "Fur is in my blood" says Katie Ball, trapper, designer, advocate. Truth About Fur.

Robin Horwath – Trappers Are "Great Stewards of the Land"

Hailing from Blind River, Ontario, Robin Horwath started helping his father on the trapline at the age of 12. In so doing, he became the next torchbearer of a family tradition that dates back to both his grandfathers.

"As we go through life, it is not always clear at the time what or who influenced us along the way," he says. "When my Grandpa Temple died at the age of 99, I saw a photo of him in an album for the first time. It was taken in 1928, and shows skunks and muskrats hanging on a shed, all skinned, boarded and ready to sell. Today, that photo is on my desk at work.

"When I was still nine or ten, I remember both him and my Grandpa Horwath telling me that they both had trapped skunks and muskrats. At the start of the Great Depression, they were paid $3 a muskrat and $5 a skunk. When I saw the picture of Grandpa Temple, it brought back all the stories they had told me as a child.

"My father was a great influence also, as he taught me to hunt, trap and fish as I grew up, and learn our family's traditions and values.

"So I am proud to have carried on my family's way of life. I have followed in the footsteps of my grandfathers and father, joined by my brother and my son. And hopefully my two young grandsons will want to do the same in the future."

Aside from the personal pride Robin has in continuing his family's heritage, he's also committed to serving others in the trade. Today he is both general manager for the Ontario Fur Managers Federation and a board member of the Fur Institute of Canada. So what path did he follow to reach this point?

"After studying in Iron Bridge under trapping instructor Walter Tonelli, I got my first trapping license in 1981 to help my father on his registered trapline, and I've held one ever since. In 1995 I became a director for the Blind River Trappers Council, and in 1996 I studied to be a trapping instructor in Thunder Bay as part of a program run by the Ontario Fur Managers Federation and the Ministry of Natural Resources. And by 2010, I was the OFMF's general manager!"

If you are a trapper, don’t be afraid to introduce someone new to what and why we trap. And if you are not a trapper, take the opportunity to ask if you can tag along.

So what motivates him to give so much of his time in the service of others?

"I am very proud to be a part of Canada’s fur trade," he explains, "and I have had great opportunities in my life to be able to help promote, educate and train people in its traditions and heritage. It is amazing when you think that the Hudson's Bay Company received its royal charter in 1670 - so 2020 is the HBC’s 350th anniversary, making it one of the longest-running corporations in the world. Trapping is what drove the exploration and development of this great land we call Canada.

"I never thought when I started trapping that I would end up representing trappers provincially and nationally on behalf of the OFMF and the Fur Institute. It's a great privilege."

So what advice does he have for others looking to get involved in promoting the fur trade?

"I dream of the day when trappers once again are recognized and valued by the general public as great stewards of the land. Trapping is a vital tool for managing furbearers to achieve healthy sustainable populations, to protect infrastructure, and control the spread of disease, which is important not just for the animals but also for humans.

"So if you are a trapper, don’t be afraid to introduce someone new to what and why we trap. And if you are not a trapper, take the opportunity to ask if you can tag along to see what it is all about for yourself, so you can make your own informed opinion on why trapping needs to continue."

SEE ALSO: In their own words: Fur trappers on Ontario's oldest profession. TVO.org.

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As the oldest trappers’ organization in Canada, the British Columbia Trappers Association marks its 75th anniversary this year, but celebrations will be muted thanks to the Covid-19 pandemic. TruthAboutFur visited with BCTA president Tim Killey to learn about all the exciting events that were planned but sadly now have been postponed.

TruthAboutFur: So Tim, the British Columbia Trappers Association was preparing for some special celebrations on the west coast this year, but the coronavirus has put a stop to all that. It must be terribly frustrating, but can you at least tell us about some of what was planned, and what may yet happen?

Tim Killey: Yes, the BCTA wanted to celebrate its 75th anniversary at our annual meeting in Kamloops, April 24-26, and we were certainly planning to have some fun!

You know, Kamloops was an original Hudson’s Bay Company trading post, so we were asking people to imagine they were coming to a Rendez-Vous, when trappers would gather at the fort to sell their furs. We were hoping that many would dress in old-time clothing and really play the part. We also planned to launch our Hall of Fame to recognize some of the heroes of our industry, and the contributions they have made.

TaF: Tell us about some of those people.

Killey: Well, we want to recognize people like Wayne Sharp, one of our oldest members, who ran the Prince George fur depot for many years. There was a time when it was said that if a piece of fur came out of BC, it probably went through Wayne’s hands.

TaF: People like that must have some great stories to tell.

Killey: Oh yes, like many old timers, Wayne is a great story teller, and we were looking forward to hearing some of his adventures during our “Campfire Tales” sessions. They were also going to be part of a live podcast by our special guests Rich and Sandi Mellon, hosts of Wild TV’s hit series Trapping Inc.

TaF: I believe you also planned to use the Rendez-Vous to highlight some of the contributions trappers make to conservation.

Killey: Yes, we would like people to know about success stories like how wolverine and fisher from BC were live-captured and reintroduced into Washington State. Or how we work to encourage forestry practices that better protect wildlife habitat – like not spraying to kill deciduous growth in pine plantations. We also want to talk about our BC Trappers Training Program, which we think is one of the best on the continent. Our program now includes three full 8-hour days where trappers learn about wildlife management, regulations and modern trapping methods, as well as the best fur-handling techniques, to ensure that the resource is well used.

We feel it’s important to encourage young people to get away from their laptops and cellphones for a while, and learn the skills they need to get out into nature.

TaF: And I hear you wanted to make this a real family event.

Killey: That’s right. We have a strong Youth Program, and the Rendez-Vous was to be free for kids up to 14 years old. We planned a special muskrat skinning competition for young people this year, as well as an organized visit to a wildlife park. And workshops on bush survival skills, leather and bead work, and even a session where they would build a bird house. We feel it’s important to encourage young people to get away from their laptops and cellphones for a while, and learn the skills they need to get out into nature.

TaF: Trapper conventions are also a good opportunity to share scientific information with biologists, aren’t they?

Killey: For sure. We’d planned several presentations from government biologists and veterinarians, for example about identifying wildlife diseases, and reports on new studies about key species. And, of course, this relationship works both ways, because trappers assist in providing samples or observational data for the research biologists.

TaF: It must also help to have good relations with your political leaders.

Killey: Yes, we’re lucky to have some politicians who understand and appreciate our industry. One of our speakers was to be Mike Morris, who is an MLA, an elected member of the provincial Legislative Assembly, and a trapper himself. We also have excellent relations with our wildlife department. We worked with them, for example, to develop signage we can use to warn the public to keep dogs on leashes during trapping season.

TaF: And what about you, Tim? How did you get involved in trapping?

Killey: That’s interesting, because although I have hunted since I was young, I’ve only been trapping for 12 years. My wife’s dad was a trapper and he’s the one who brought me out onto the trapline. I took to it with a passion, became an instructor, and then a board member of the association, and now president. I guess I don’t know how to say no, but like for so many of us, trapping is really a passion for me.

TaF: And how do you see the future for trapping?

Killey: Despite the current low prices for most species, there are definitely some positive signs. For one thing, lately we’ve been seeing a definite uptick in the number of young people taking our trapper education courses. I think it may be the reality TV shows that have attracted new people, including more women.

On the downside, our biggest concern right now, of course - like for everyone else - is Covid-19. We’d hoped the crisis would die down by the end of April so we wouldn’t have to postpone our meeting in Kamloops, but it's now clear that's not going to happen. Whatever happens, though, we’re planning a special collectors’ edition of our magazine for October, to celebrate the history of BC trappers. We’ll highlight past presidents, and we’re inviting everyone to contribute their memories and stories.

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Cree trapper Robert Grandjambe Jr. shares his views about Covid-19. If you are in the fur trade and want to tell us how the pandemic is affecting you, please email us at [email protected].

Like everyone, I first learned of the new coronavirus through the news. And like everyone, I didn’t think it was too serious at the time. It seemed like it would be pretty easily contained and was just passing news. When a few of our contracts were cancelled due to the virus, now being called Covid-19, my girlfriend and I made a decision to return to the bush. At that point, the growing concern still didn’t seem to me to be something to worry too much about, but rather was another opportunity to spend time on the Land.

Since we have been out here, events continued to be cancelled, and the gravity of the situation has begun to set in. There is limited cell service at my cabin, and so while we are getting the odd update, we are not connected to the common news reel. I am now realizing that most of the entire world has watched and listened as the situation unfolded into a global pandemic, and the threat to civilization it has become.

The Covid-19 outbreak seems like a symptom of a world that is not in harmony with the Land. ... Climate change, pollution, and other environmental signs shout out that our systems are in trouble.

I think the world is awakening to the crisis now, but in many ways it has been with us for a long while. The Covid-19 outbreak seems like a symptom of a world that is not in harmony with the Land, and it is a tragedy to hear of all the lives lost. Climate change, pollution, and other environmental signs shout out that our systems are in trouble. 

SEE ALSO: "Trapping is beautiful" says proud Cree Robert Grandjambe. Truth About Fur interview.

Resetting Priorities

Clearly, we need a reset of our priorities, and there are some signs we may be ready for the wake-up. Just a month ago, big business was looking at the Teck Frontier mine as the big new opportunity. The last-minute cancellation rang the bell for the reorganization of the collective priorities of society. Now, we are hearing of the price of oil plummeting, and feeling the effects of the fragility of an economy that is not diversified, sustainable, or renewable. Governments, big business, and industry are not in reciprocal relationships with people or with the Land.

Despite all of this, as a man living with the Land, I maintain a sense of prosperity. I am confident that regardless of what happens with Covid-19, because of my skills and knowledge, I will always survive and thrive. I remain optimistic that the worst of the disease will be contained, and the pandemic can be the awakening that humanity needs - hopefully without being too damaging for our families and communities.

Fact is, I am one of the ones left who is able to maintain my ancestral relationship with this Land, that is now called Wood Buffalo National Park. As Indigenous peoples, this was our home. This was where our ancestors walked, harvested, ate, shared, struggled, loved, and died. We were here long before it was ever a park. Our ancestors lived out here in large numbers, and their absence now is not their fault, nor is it the fault of any other Nation with traditional ties to this area. We have had to deal with a long and deliberate system of oppression. It is this same system of severing ties with the Land that has our world in so much crisis today.

Personally, I feel the importance of living in harmony with the Land every day we are here. I always have felt this way. It is incredibly important to maintain a relationship with the Land. There is no place I would rather be. It feels extra comforting to be here during a crisis like this. We are taken care of by the bounty of the Land - hunting, trapping, fresh water, and air. I feel enormous comfort in knowing that the Land and our ancestors will care for our health - physically, but also spiritually, emotionally, and mentally.

Better Model of Governance?

It has not been easy. I have to work hard and consciously to maintain the connection for myself. For example, I have fought for five years to have a harvesting cabin at nearby Pine Lake, only 100 kilometers from the cabin where I am now. Today, I am still fighting rules and regulations that fail to respect the inherent rights of Indigenous systems that are deeply connected with Lands, and with the sacredness of our old relationships. This oppression comes directly from a Western system that has caused division – between Peoples and Nations, and also between each of us and our Lands. In this time of crisis, maybe we will begin to see the consequences of these Western systems of governance and control, and we can move forward to a better model. One that is healthier for us all – both here in the park, and indeed, across all the Lands in Canada.

The Land always has the final say, and we are being reminded of that.

Indigenous peoples have to come together, to be strong, and to share these strengths for our existence moving forward. We need to be creative and find ways to share our knowledge. Indigenous peoples know the value of the Land and have always shared it willingly. We are resilient, and continue to be through colonization and all the imposed concepts of ownership that attempt to destroy our connection with our Lands. This is where I feel my strength - through resilience - and I will continue to develop ways to share, despite what happens in the world around me.

Today, we are at Moose Island in the boreal forest, and we are content. We are also sending love and healing to everyone going through this uncertain time in their own ways. I want to encourage you, if you can, to take the opportunity to get on the Land, wherever you are. It is important to take care of our own hearts and spirits at this time - and I truly believe our connections with Nature are a big part of the solution moving forward. The Land always has the final say, and we are being reminded of that.

SEE ALSO: New priorities? Fur in a time of coronavirus. By Simon Ward, editor, Truth About Fur.

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City’s Fur Ban an “Unconstitutional Attack on Consumer Rights”

The International Fur Federation (IFF) has launched litigation to prevent San Francisco from implementing a city ordinance banning the sale of fur. The ordinance, passed in 2018, gave existing department stores until Jan. 1, 2020, to sell off their remaining fur stock and prohibits the sale of newly manufactured fur coats, hats, gloves, fur-trimmed parkas, and other products.

The lawsuit, filed on January 13, argues San Francisco has “no legitimate local interest to ban fur sales” and that the ordinance is an “unconstitutional restriction on interstate and foreign commerce”.

“In an attempt to legislate morality, Supervisor Katy Tang, sponsor of the ban, stated that businesses ‘need to get with the times.’ Yet the current times do not allow for ignoring the Constitution’s prohibition on restraining interstate commerce,” said Mike Brown, the IFF’s CEO for North America.

“Proponents of San Francisco’s fur ban, including the radical animal rights group PETA, also want the sale of leather, wool, and other animal products to be banned,” said Brown.

Contrary to San Francisco city council claims, fur products remain popular with consumers in that city and nationwide. Fur sales in San Francisco alone are estimated to be $40 million annually. Globally, the fur industry is a $23 billion business. A 2019 Gallup poll also confirmed that a majority of Americans believe that it is morally acceptable to wear fur.

While fur producers worldwide are complying with the humane standards under the IFF’s new FurMark program, San Francisco’s fur ban is so extreme that it blocks even humanely certified products. FurMark is a certification program to provide consumers with assurance about animal welfare and sustainability standards in place for the production of fur products in North America and Europe.

The San Francisco fur ban is completely arbitrary and creates a troubling precedent for other responsibly produced animal products. “If this law is allowed to stand, there’s nothing stopping San Francisco from banning wool, leather, meat, or other products that a small group of activists don’t approve of,” said Mark Oaten, CEO of the IFF.

“Californians should have no fewer rights than residents of other states. They should be free to buy legally produced goods unless there is a public safety or health issue - which does not exist here,” said Oaten.

Counter-Productive in Fight Against Pollution

Along with harming local businesses, San Francisco’s fur ban will have unintended consequences that damage California’s efforts to fight pollution, because the “fake fur” alternatives to natural fur are made with petroleum. Research is showing that these synthetics shed microfibers into the waterways when they are cleaned. Plastic microfibers are now even being found in marine life. A single garment can shed 100,000 microfibers in the wash.

“Plastic microfibers are a leading cause of ocean pollution, in San Francisco Bay and the Great Pacific Garbage Patch. The National Science Foundation recently announced that microplastics may be 1 million times more prevalent than previously estimated,” said Oaten.

SEE ALSO: Global Campaign Highlights Benefits of Real Fur Over Plastic Fake Fur. Truth About Fur.

California Faces Flurry of Legal Challenges

The IFF lawsuit is the latest in a string of legal challenges to California’s attempt to legislate “morality”. The state of Louisiana and a coalition of members of the alligator/crocodile supply chain have sued California over its ban on alligator and crocodile products, which was slated to take effect Jan. 1. As a result, a temporary stay was imposed on the implementation of this ban.

Recently, California was also sued by the American Farm Bureau Federation and the National Pork Producers Council over the state’s sweeping ban on the sale of conventionally produced pork products, legislation slated to take effect in 2022. Litigation against California’s foie gras ban is also ongoing in federal court.

SEE ALSO: Why a Ban on Fur and Foie Gras Should Matter to Ranchers.

The fur industry’s legal challenge zeroes in on the constitutionality of state and municipal fur bans in California under the Commerce Clause of the US Constitution. Additionally, legal experts believe US states cannot arbitrarily ban products from foreign countries from being sold under free-trade treaties such as the North American Free Trade Agreement. The IFF lawsuit was filed in the US District Court for the Northern District of California. Los Angeles and the California state legislature also passed fur bans in 2019, but they do not take effect for several years.

“California’s fur bans are an arbitrary assault on consumer choice and retail businesses," said Brown. "These laws ban a responsibly and legally produced natural product from the marketplace simply because certain special interests don’t like the product. This is a startling precedent, to impose the morality of specific groups onto all citizens. There is no legitimate issue of public health and safety behind fur bans - simply a belief by some lawmakers that they don’t like fur, and therefore no one should be allowed to buy it."

SEE ALSO: 6 Reasons Why Banning Fur Sales Is a Very Bad Idea. Truth About Fur.

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Despite some unfortunate flaws in the section on fur, with Putting on the Dog: The Animal Origins of What We Wear (Trinity University Press, San Antonio, 2019), Montana poet Melissa Kwasny has produced a fascinating read and done a service by highlighting the continued importance of animal products in our lives.

Kwasny set out to “investigate the history and ongoing relationship forged between humans and the nonhuman animals whom we still depend on to clothe and adorn us.” In this quest, she says, “one of my goals has been to meet and learn from people who spend their lives working with these animals – hunters, trappers, farmers, ranchers and shepherds – and find out  what their experience can teach the rest of us in a broader sense about our place in nature.”

She also sought to explore the “time-consuming process of making and, therefore, interacting with the material these animals provide, by hearing from tanners, spinners, weavers, sewers, dyers, and artisans of all sorts.”

What does it mean, she asks, for us as consumers (and as individuals) to have lost connection with the source of our clothing, now that few of us make our own anymore?

Fascinating Voyage

“Putting on the dog” is an American expression meaning to get dressed up for a special occasion, perhaps derived from the stiff “dog collar” shirts once worn for formal events at Yale University. Kwasny finds it an appropriate title for her book because it reminds us that the materials animals provide “are precious, given that they often require the loss of an animal’s life and hours of care from those humans who have hunted it, raised it, and crafted painstakingly elegant and practical things from it.”

What follows is a fascinating voyage into the world of six important animal products: leather (including sheepskin), wool (including cashmere, angora, and mohair), silk, feathers (including down), pearls, and fur. Her voyage takes her – and us -- from Alaska’s tundra to sheep farms atop Montana’s Continental Divide, from silkworm farms in northern Japan to a mink farm on Denmark’s western coast, and to pearl beds in the Sea of Cortes.

Her first stop is a visit to a Yu’pik community in Alaska where she considers the aboriginal understanding of how animals “give themselves” to the hunter. “The worst thing is to not appreciate that gift or to turn it down,” she writes. For the Yupiit – like other aboriginal peoples -- making beautiful clothing from these gifts is a way to pay respect to the animals that provide them. As Barry Lopez wrote in his 1986 masterpiece Arctic Dreams, “It was the gift rather than the death that was preeminent in the Eskimo view of hunting.” (PETA take note!)

Kwasny then explores commercial leather production, tracing the process back from wholesalers and tanners, to the abattoir and cattle ranches, becoming aware of the skills, knowledge - and the animals - incarnated in that beautiful leather wallet, jacket, or pair of shoes.

"Green" Wool

The next chapter recounts the remarkable history of wool since the domestication of sheep some 8,000 years ago. As an indicator of the economic importance of wool in British history, Kwasny reminds us that the Lord Speaker of the UK's House of Lords "today literally sits on a sack of wool, the ‘Woolsack’.” The wool industry has also been good for sheep: there is now one sheep for every six people on Earth.

Kwasny visits people who are raising traditional breeds (including some that produce natural colour ranges, without dyeing), as well as artisanal spinners whose wool commands premium prices among knitters ready to pay the price to know by who and how their materials were produced. “They want to be assured their wool is ‘green’, that the processing of their wool has low impact on the earth. They like to think about what flock it comes from.” (Could that be a market trend for the fur industry to consider as we implement traceability with the International Fur Federation’s FurMark?)

At the other extreme, Kwasny exposes the impact of global demand for cheap cashmere. Over the past 50 years, the domestic goat population of Inner Mongolia has soared from about 2.4 million to more than 25.6 million, resulting in overgrazing and, in some cases, desertification of fragile grasslands.

Environment-Friendly Silk

The chapter on silk production tells a fascinating story that will be new to most of us. “No one who has heard the sound will ever forget the low all-night roar created by the munching of thousands of voracious silk worms in a Japanese mountain farm-house!” In one interesting section, producers respond to critics concerned that the silkworms - which are actually caterpillars of the silk moth - must be killed to extract their silk. About 150 silkworm cocoons are needed to produce a silk scarf or tie – and up to 9,000 cocoons for a single traditional Japanese lady’s silk kimono and undergarment. But if all the pupae were allowed to hatch into moths, silk farmers explain, there would not be enough mulberry leaves in the world to feed the next generation. In fact, after so many centuries of cultivation, silkworms have lost their ability to find food on their own, while the moths can no longer mate without help. “The silkworm is a human invention now.” Furthermore, sericulture is environment-friendly, using little energy and a fraction of the water needed to grow cotton, while mulberry trees produce oxygen and nutrients for the soil. In contrast, cotton – a vegan clothing material of choice - accounts for 3% of global water consumption and 7% of US pesticide use, Kwasny reminds us.

A chapter on the evolving use of feathers and down is equally fascinating. Ostrich feathers, Kwasny recounts, became hugely popular when Eugénie de Montijo, the last Empress of France as the wife of Emperor Napoleon III, wore one on her hat, and were worth nearly as much as diamonds (by weight) by the beginning of the 20th century. At the market’s height, in the 1890s, South Africa was feeding and plucking a million ostriches a year. (In an interesting parallel with the fur trade, more than 90% of the South African feather merchants were Jewish immigrants fleeing pogroms in Russia.) Most of these feathers went to England, centre of the global millinery trade, and when the Titanic went down in 1912, en route to New York, some 20,000 pounds of ostrich feathers sank with it. Kwasny also provides an interesting overview of modern down production, mostly for pillows and quilts but also for the lightweight coats and parkas that often include fur-trimmed hoods.

The chapter on pearls includes a short history of the industry and its current evolution, including concerns for sustainability. Who knew that pearls were the most valuable resource the Spanish found in South America, until they began mining silver in Bolivia and Peru? Or that one of the world’s most famous pearls is named La Peregrina - The Wanderer. Pear-shaped and the size of a dove’s egg, this extraordinary pearl was bought by King Phillip II of Spain (1527-1598), who designated it an official Spanish Crown Jewel. It later "wandered" to France, so gaining its name, and then England, until in 1969 it was purchased at auction by Richard Burton, for $37,000, as a Valentine’s gift for Elizabeth Taylor. In 2011 it sold for $11 million.

Grappling with Fur

The final chapter is about fur, and it is here that Kwasny clearly has the most difficulty.  The chapter begins with her visit to a Danish mink farm on the Jutland coast, where she sees for herself that the animals are well cared for. Nonetheless, while perusing fashion photos, Kwasny reflects that fur seems somehow too ostentatious; no one she knows wears fur. “Conspicuous consumption seems less relevant to our lives,” she observes. To her credit, however, she wonders “how much of my attitude has been conditioned by the advertising budgets of PETA.”

What constitutes an ethical relationship with animals? she wonders. "Do I sincerely wish that there were no more mink farmers like the Kvist Jensens? Am I ready to demand the extinguishing of all such rural knowledge, of this husbandry, passed between generations, of this culture of seasons, weather, tools, the farmers’ ‘gear and tackle and trim,’ and instead offer my homage to the chemists who make each day anew our pleather and polyester and faux fur?”

Kwasny is an honest investigator, but the fur cause is not helped when a fur farmer and then an auction employee – while admitting they know nothing about it - tell her they think trapping is cruel. And while Kwasny does quote biologists, the International Fur Federation, and even my own writings to explain the environmental credentials of fur as a sustainably produced natural material, her section on trapping is perhaps the weakest. Unlike the other sections, this one is based solely on secondary sources – including claims by anti-fur groups that are left unanswered. To her credit, Kwasny does clearly report the serious environmental problems of synthetics, including fake furs.

Kwasny acknowledges that when she began her book, she knew fur would be the most difficult chapter for her to write. Though we eat meat, and wear leather, wool and silk, “fur alone brings us face to face with the fact that we need to kill for it. Fur is the least transformed of all animal products.”

Interestingly, Kwasny ends her book with a call for moderation. Everything we use comes from nature, and, contrary to PETA’s claims, she recognizes that it is not possible to live on this Earth without using resources and harming other beings. The only ethical response to this dilemma, she proposes, is to consume less. Buy less but better-quality clothing, especially from natural sources – plants and animals – and care for them so they last as long as possible. Sounds like a great sales pitch for fur!

In summary, while parts of the fur section will cause people who know the industry – especially trappers - to squirm with frustration, Melissa Kwasny has produced an interesting and worthwhile read. She reminds us of the fascinating range of skills and knowledge maintained by people who work with animals, and the materials those animals provide. I only hope that a good trapper will invite her out onto the land to more fully understand that experience before she writes the second edition of Putting on the Dog.

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