Fur Trade Tales feature real-life stories from real people of the fur trade. This is our third Trapline Tales, but look out for Fur Farm Tales, Furrier Tales, and more to come. If you'd like to contribute, please contact [email protected]

I love reminiscing about the wholesome way of life I experienced growing up in British Columbia on my parents' trapline in the 1960s and '70s. In this instalment of Trapline Tales, I'll introduce an old trapper who played an important part in our lives, even though none of us even know who he was: Greasy Bill.

Our trapline was registered in my father's name only, but rest assured it was every part my mother’s trapline too. Often she was a weekend widow throughout the winter months, but after I left home, both my parents spent many a day on the trapline, and great times they were.

SEE ALSO: Trail-building in the high country. By Calvin Kania for TruthAboutFur.

So one November, Ma and Pa (as they called each other) headed for a trapper's cabin located at the confluence of Grizzly Creek and Greasy Bill Creek to get ready for the season that was upon them. The cabins on Dad's line were built in the 1940s by old-time trappers, this one by a trapper called Greasy Bill.  I'm not sure why he got that nickname, but I can only imagine!

SEE ALSO: Ski Doos and marten scent. By Calvin Kania for TruthAboutFur.

The cabins were small, built from large timbers of western red cedars and roofed by hand-split cedar shakes. They were low-rise structures typically fitted with one window, one door, a table or bench and two chairs, a bed, and a wood-burning stove. Flooring was made of wood planks, and a large overhang extended out the front of the porch to keep the firewood dry and to provide a place to hang furs while they were drying. Furs were also dried inside the cabins, but sometimes the ol' wood stove would be pumping out so much heat the furs could dry too fast.

My father liked getting out in November for beaver trapping so he would have marten bait later in the season. For the beaver trapping, he would take the truck back out of Grizzly Creek and head up into the main valley of Koch Creek to a place called Camp Eleven, an old logging camp of the 1940s. Just down the road at Camp 10, which was the main logging camp, is where David Suzuki’s father almost lost his life in an avalanche. My father's trapline has a lot of colourful history. You could never see any beaver activity from the upper road, but once you got down into the main creek, there was beaver logging everywhere.

At the end of their beaver trapping day, my parents settled into their evening of playing a couple of card games, probably whist or pinochle as that’s what we grew up with, and a shot of rye whiskey was course for the evening. It being November, the rains started to fall, the fog rolled into the narrow valleys and a dampness set in, but with the wood stove burning, Greasy Bill's cabin was toasty warm.

Wood is the best heat as it’s the most comfortable. My home on the west coast is electric baseboard as back up, but I have wood-burning stove inserts upstairs and downstairs. If it gets too warm, I just open the doors to outside and don’t feel the least bit guilty.

As my parents' evening of playing cards came to an end, they settled into bed. The coal oil lantern was turned off and left on the kitchen table across the room. It was pitch black. My father could not see his own hand in front of his face. As he was getting comfortable, my mother was already sound asleep and blowing the horn. He chuckled to himself, lying thinking about what and where wolverine and lynx cubbies he was going to build over the next few days. Then he realized that darned wood stove was pumping out the heat again, so much so that he reached over and unlatched the door to the cabin, which slowly opened and a coolness wafted in. 

Mystery Visitor

He was lying there thinking of tomorrow when all of a sudden he heard footsteps - four of them. It was right there beside the bed, beside him. It took a few sniffs, walked into the cabin, and sniffed around some more.

My father lay there, thinking out loud in a whisper, “Coal oil lantern on the kitchen table, flashlight on the cupboard bench, rifle standing in the corner on the other side of the room. Hmmm, what now?"

He thought, “The nearest light is the pack of matches in my pants pocket at the end of the bed. Any slight move is going to spook or provoke this animal in perhaps not a good way. What do I do?"

It was either a lynx, wolverine, coyote, bobcat or young black bear. Its footsteps were heavy enough to be any of those. He was anxious to see what it was that so innocently entered the cabin, but if he made a dash across the floor to the flashlight on the bench, there was a good possibility of a mid-room collision. Nah, not a good idea.

He had to be quick, so the matches at the end of the bed were his best bet. He abruptly sat up, grabbed his pants, twisted them upside down, right side up, fumbled for the matches, only to find they were a bit damp and didn’t want to light right away. At the same time the four-legged creature made a quick exit out the cabin door and into the darkness.

While all this commotion was taking place, my mother snorted lightly a couple of times, woke up, and in a groggy voice said, “Huh, what’s going on?” My father replied, “Ahh nothing, I’ll tell you in the morning.”

It being November and the rains upon them, snow had not quite reached the cabin area, so there weren't any tracks to look for in the morning. The mystery animal will be a mystery forever.

Changing Times

They were great times. Everyone was accepting of the lifestyle, and the Hudson’s Bay Company (HBC) ruled the fur market in Canada from buying trappers' fur pelts to selling fur garments in their department stores from Victoria to Halifax. Although HBC Point Claire Quebec Auction House did have competition from rivals Dominion Soudak in Winnipeg, Ontario Trappers Fur Auction in North Bay, and Ted Pappas at Western Canadian Fur Auction Sales in Vancouver, they still ran the show. Oh, how times have changed.

Today, I find myself criss-crossing China and other parts of the globe searching out markets for our furs. We have to, as many Canadians no longer understand our trapping heritage. That’s right, our fur trapping heritage.

Canada does have a unique fur-trapping culture which is one of the building blocks of our nation, but it seems that many Canadians are ashamed of it. I will probably take flak for this, but much of the blame lies squarely at the feet of the Canadian fur industry as we allowed this to happen. Companies like Canada Goose should receive the Order of Canada for promoting fur to Canadians. Instead, they’re scapegoated by animal-rights terrorists and an ill-informed public. There is nothing more natural than fur.

SEE ALSO: 5 reasons why PETA won't make me ditch my Canada Goose. By Alan Herscovici, TruthAboutFur.

Canada is the leading nation when it comes to international trapping standards. We are signatories to the Agreement on International Humane Trapping Standards (AIHTS). I sat on that committee in the early years when Canada was forced to adopt trap standards in order to meet European Union legislation on the importation of wild fur.

Sharing the Land

Speaking of the changing world, I want to share a story with all trappers across Canada. Be very aware of your trapping rights. It’s your heritage and don’t let anyone tell you otherwise.

You have to protect yourself against the possibility that, despite following all proper procedures, a domestic animal or pet could unfortunately be captured or harmed. With modern trapping standards this doesn't happen often, but it can happen. I cannot reiterate enough the importance of having liability insurance on your trapline to cover any eventuality.

Be very aware of your trapping rights. It’s your heritage and don’t let anyone tell you otherwise.

This past winter we found ourselves in a difficult situation. My assistant on the trapline accidentally caught a pet dog in a bobcat set. He was cleared of any wrongdoing by the Provincial Conservation Officer Services; he had followed the law and proper procedures to the letter. My trapline is on Crown Land as all Registered Traplines are in British Columbia. It's also on Sinixt First Nation Traditional Territory for which I sought permission to be on and was granted permission. However, after a few months we were served with a civil lawsuit by the pet owners in the Supreme Court of British Columbia in Vancouver.  

As more city people move into rural areas, the potential for problems increases and trappers are doing what they can to avoid conflicts. For the 2019/20 season, for example, all Registered Traplines across British Columbia will be posted with "Active Trapline" notifications. The BC Trappers Association is working with the Ministry of Forests, Lands, Natural Resource Operations and Rural Development in rolling out this program.  

I would also urge fellow trappers to consider posting a notice in your local paper, advising the public about trapping seasons and reminding them of the importance of keeping dogs on-leash - for the welfare of ground-nesting birds and prevention of harassment to other wildlife, and reminding the public about their own responsibilities in the woods.

Trappers also need to put your local Conservation Officer Services on notice that you expect them to enforce the law under the Wildlife Act and lay charges against anyone interfering with legally set traps. If you are worried about interference, trail cams can help to document unlawful acts.

As for our lawsuit we have reached an agreement with the plaintiffs in which the details are locked up in a confidential contract and cannot be disclosed.

Return to Greasy Bill Creek

My father passed away in November 2015, on his 97th birthday. A few days before he died, I took my mother to visit him at the seniors home, she knelt down beside his bed and asked, “Well Pa, do you have any regrets?” "No Ma, I don’t," he replied."We did everything we wanted to do in life and more. Heck, we pretty much outlived all our friends. What about you Ma?” She answered, "No Pa, none."

The service for my father was two weeks later, family and friends attended from far and wide. Through the whole ordeal and for several months after, I never once saw my mother mourn or grieve. Was it shock? Or was it just because they had been together so many years and it was time to go?

The following summer the family arranged a week-long gathering to celebrate my father's life.  The whole family - children and spouses, grandchildren and great grandchildren, uncles, aunts, cousins, in-laws and out-laws - converged on the family homestead. A celebration it was!

We arranged one of our favourite family outings, heading to Greasy Bill Creek for a fish fry. Kids and adults were fitted with fishing licences, fly rods and flies, and were dispersed in all directions up and down both creeks to catch lunch, with instructions to return by 1 p.m. As we approached Greasy Bill's old cabin, we found it had seen better days. A large hemlock next to the creek had decided to lay its timber across the roof of the shack, and it had caved. But the door was still upright, and above the doorway a sign read, "Trappers Cabin, please respect it and keep door closed. Ed Kania - Trapper".

As soon as my mother read that, was the moment she broke down and grieved and mourned. It was then and there that took her back to those marvellous days on the trapline with a man she had married 72 years earlier.

In this age of mass-produced, imported goods, textile artist and jewellery designer Vanessa Ægirsdóttir belongs to a growing band of people who want more of the benefits of commerce going to producers of raw materials, and specifically in her case to Canada's First Nations trappers. While her family name reflects her Icelandic heritage, this artisan is Canadian born and bred, and currently lives in Whitehorse, Yukon. Together with her partner, Tlingit trapper George Bahm, her mission is to generate more economic returns for trappers of the Kwanlin Dün First Nation and the Ta’an Kwäch’än Council, in whose traditional territory they reside.

TruthAboutFur: Last year you opened a boutique in Whitehorse selling mainly fur jewellery. The Yukon is known for hats and mittens made by First Nations artisans. Why not do the same? Are you trying to create a new market?

Vanessa Ægirsdóttir: Our products include scarves, hair scrunchies, bracelets, necklaces, earrings, and rings. We will be growing the line to include housewares and garments in the future. When developing the line, I wasn’t so much trying to create a new market as much as I was looking to enhance an existing one. Yes, the Yukon is known for mukluks, moccasins, mittens and trapper hats, but there was room for me to add a jewellery line and other accessories.

I feel strongly that it is not my place to elbow my way into the traditional fur products market, and there are many extremely skilled makers who are far more qualified than I am to be making these products. When folks inquire with me about having these traditional items made, I forward the contact information of the makers that have opted into being on a referral list that I share. So while I am an agent, I am not a middle man, and we don't sell their goods in our boutique.

I also know that many of those makers (several of whom are Elders) rely on the income generated from sewing traditional fur and hide garments, and I have absolutely no interest in taking that away from them. It’s a matter of respect.

TAF: How do you source your furs?

Vanessa: Preference is given to First Nations trappers when buying our furs. First, I buy all the furs of my partner, George Bahm, then if we need furs that his trapline didn’t produce, we go to his cousins and uncles. If we still need furs, we extend our search to his home community of Teslin and outward from there, always giving priority to First Nations trappers.

TAF: What incentive do trappers have to sell to you, rather than sending their pelts to auction, as is the common practice?

Vanessa: We often pay the same as, if not more than, what is typically obtained through the auction houses. This is a multi-faceted decision.

We want our local trappers to have choices about where their furs go, so by offering to buy the furs instead of them having to send them out, we create an option for them. We want to put more power back into the hands of the trappers. Normally, trappers can sell at auction for an unknown (often disappointing) price, or keep the furs and make finished goods themselves -- but this is something not everyone can do due to skill, time, or interest.

We also want to help our trappers make informed decisions about which furs to target, and how to invest in capital assets for their trapline operations. Knowing the current values of furs at the outset of the trapping season gives the trappers the choice with regard to what species to target and in what quantities.

Also, in our experience, it is rewarding for the trappers to see how the furs are being used, which is not an experience many are familiar with because furs sent to auction are never seen again.

"More than Just Harvesting Fur"

TAF: So your motivation is not just to build a successful business for yourself. Tell us about your larger vision.

Vanessa: Incentivising our First Nations trappers to sell their furs to us is not my main intention. More than that, I want their trapping to be sustainable and profitable.

Having spent only part of one winter out on the trapline with my partner, I have merely glimpsed a fraction of the beauty and teachings that await on the trapline. But I know that this traditional practice, with its skill, stories and lessons, will be lost if the wild fur industry continues as it is. My hope is to protect the importance of what is out on the trail, in the quiet of a fresh snowfall, so that future generations of fur harvesters can reconnect with their ancestors and the teachings that have endured for thousands of years. Trapping is so much more than just harvesting fur.

It is from this perspective that I might play a small part in an act that builds bridges and relationships between myself, as a non-Indigenous person, and the First Nations trapping community.

SEE ALSO: "'Trapping is beautiful' says proud Cree Robert Grandjambe."

Cultural Immersion Through Weaving

TAF: You have sought to immerse yourself in First Nations culture, and in particular the textiles aspect. But you are also mindful that you yourself are non-Indigenous. Tell us about your journey. Has it been easy?

Vanessa: In addition to working with fur, I am also a Ravenstail weaver. This ancient form of weaving predates the more commonly known Chilkat, and is similar to basket weaving. It originated on the Pacific West Coast with the First Nations (Tlingit, Haida and Tsimshian, among others) who wove and traded Ravenstail robes long before contact. I learned this weaving method from Lily Hope whose mother, Clarissa Rizal, was a master weaver.

I have been warmly welcomed into the weaving community, which is comprised almost exclusively of First Nations weavers. Because of the teachings I’ve been given and the protocols that have been shared with me, in addition to my own skill and cultural awareness, I am allowed to do this weaving work. That’s not to say it has been without question and even upset some members of various First Nations communities. However, we try to use these interactions to inform and to dialogue with those posing questions and expressing concern, and are able to explain the special nature of the permissions given to me to be welcomed into the weaving community. This extends to my relationship with the fur and hide-maker community.

But make no mistake, I am aware that I am a non-Indigenous maker, and I don’t for a minute pretend to be First Nations. I am a guest, and it is a privilege to be welcomed into these various circles of knowledge. I treasure that deeply and take pains to preserve that.

Adding Value to Furs

TAF: So how do you see the current state of trapping in the Yukon? Presumably all is not well, or you wouldn't be striving for change.

Vanessa: There are around 300 to 400 trapping licenses currently issued by the Yukon Department of Environment, of which I guess fewer than half are held by First Nations trappers, mostly operating on traplines that have been in their families for generations.

What I see is that most trappers, regardless of their indigeneity, are limited in how to add value to their furs. We have the Yukon Trappers Association, which works with trappers of all backgrounds to get their furs to market. They make tools, traps, scent, and boards available for purchase, and also hold workshops. The YTA will batch furs from several trappers and send them out for tanning, which is not a service that is otherwise readily available in the area. Aside from individual makers (traditional or otherwise), there aren’t local manufacturing or design facilities that are taking the furs and producing Yukon-made fur garments.

Many First Nations trappers continue to produce finished goods from their furs like mitts and hats, but as is the case with most producers, the supply chain favours the final seller and not the producer of the materials or the finished goods. If these makers have an established clientele, they are positioned to make a reasonable income, but for those who rely on retail vendors to get their products in front of consumers, their work is shockingly under-valued. For example, it’s common for a maker of moccasins (smoke- and brain-tanned moose hide, beaver fur, and beadwork) to receive only $100 from a retail store owner, regardless of the innumerable hours spent in production.

While there may be a limit to what the market will bear in terms of the final retail price of such goods, it is seldom the maker who is receiving the majority of the money for the product being sold. We’re working to improve that balance.

***

SEE ALSO:

"Fur jewellery shop works to raise awareness about Indigenous culture", Yukon News, Jan. 24, 2019.

"Yukon artist and Tlingit trapper create stunning jewelry", Broadview, Feb. 13, 2019.

***

To learn more about donating to Truth About Fur, click here.

New York furriers are fighting back against a misguided proposal to ban the sale of fur products in New York City – a proposal that would destroy thousands of jobs and hundreds of millions of dollars in economic activity generated by one of the city’s founding industries.

150 furriers and fur workers protested outside New York City Hall on March 28, as the fur ban proposal was presented to City Council by Speaker Corey Johnson and several other council members. The proposal was referred to the Committee on Consumer Affairs and Business Licensing for further discussion.

SEE ALSO: 6 reasons why banning fur sales is a very bad idea.

Family Businesses, a NYC Heritage

“We have to fight because this is a threat to so many people’s jobs. There are more than 1,500 people working in the fur trade and affiliated businesses in New York City,” says Maria Reich, the dynamic CEO of ER Fur Trading, Oscar de la Renta Furs, and Reich Furs, who was a spokesperson at the demo.

“This is also a direct threat to our freedom of choice,” she told me when I contacted her after the demo. “It is sad and worrisome that our local government could think they should dictate how we dress, what we eat, how we live. If the sale of fur can be banned by politicians, so can any other legitimate industry. Speaker Johnson thinks it’s his mission to save animals, so what’s next? Wool? Leather? Meat?

“What’s encouraging is how everyone in the trade has come together to fight against this completely unjustifiable proposal. With support from the Fur Information Council of America (FICA) and the International Fur Federation (IFF), we are signing petitions, calling and writing to our council members, speaking to the media, and getting the word out to the rest of the industry and the public about what’s happening,” she says.

“I have all my social media sites referring people to ShoppersRights.org, where they can easily let New York council members know what they think of this crazy proposal. People are being very engaged and supportive -- they want to help get the word out that people’s jobs are being threatened here, for no good reason.

“The modern fur trade is one of the most sustainable industries; the production of fur is well regulated and we are implementing full traceability with the new FurMark program. It’s just crazy that the council would even think about attacking this quintessentially New York industry. The fur trade is part of New York’s roots, going right back to the Native American people who lived here, and then the Dutch settlers and traders in the 17th century.

SEE ALSO: "Fur is a sustainable natural resource" on TruthAboutFur's website.

“Our company was started by my late husband’s grandfather, Charlie Reich, who arrived here from Poland in 1938, 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.

“It is really shameful that the councilman Johnson, who is supposed to represent the Garment District, is the one presenting this crazy proposal to shut down small family businesses and destroy the livelihoods of hard-working New Yorkers,” she says.

Fur Ban Is an Attack on Small Businesses - the Heart of NYC

Nick Pologeorgis is another leader of the New York trade; he also serves on the boards of FICA and the IFF. His 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 college in 1984. His sister, Joan Pologeorgis, who graduated from the 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.

SEE ALSO: Fur bans: Society has much more to lose than fashion.

“We love fur; not everyone has to like fur, but that doesn’t give them a right to ban it. There are real people’s jobs at stake here. This is the trade they know; they support their families,” says Pologeorgis.

“There are more than a thousand direct fur-trade jobs in New York, but our industry now also works closely with many other sectors. Fur is used for accessories and for home furnishings. Fur is used to make felt for hats, and for rugs.

“Think about it: more than $3 billion in economic activity would be lost over the next ten years if this ban was passed – that’s $3 billion taken from New Yorkers’ pockets, from New York families. And for what?

“New Yorkers are upset about all the jobs that were lost when Amazon decided to pull out of our area. More jobs stand to be lost in fur manufacturing with the proposed ban. They want to destroy jobs and small businesses like ours when they should be supporting us and fostering growth in NYC.

"The elected council members don’t really understand all the issues here. They say they want to save animals but what about people and their livelihoods?

“It’s a slippery slope from fur to many other products. What is next?” he asks. "I coach my son’s baseball team and we use leather-covered baseballs and leather mitts. So, is it also unnecessary and cruel to use baseball mitts?

“What is important now is that everyone in the trade – and everyone who supports consumer freedom of choice – should get involved and make their voices heard. You can go to ShoppersRights.org, and everything is there to make it easy to send a message to the city council members. FICA also has a social media tool kit that’s easy to use.

“Many people are working very hard to fight this terrible ban proposal, and we can succeed, but we need everyone’s help. It's time to speak out -- to defend our jobs and our rights!” says Pologeorgis.

*  *  *

WHAT YOU CAN DO TO HELP:

1. Go to www.ShoppersRights.org to send a message to NYC council members. (You can also send messages about ban proposals in San Francisco and Los Angeles.)

2. New York residents: Encourage your friends and family in NYC to get involved by visiting the website of Fur NYC.

3. Everyone: Follow the Fur NYC campaign on Twitter.

4. Share this TruthAboutFur blog post on social media. And also share our other posts: "6 reasons why banning fur sales is a very bad idea" and "Fur bans: Society has much more to lose than fashion".

To learn more about donating to Truth About Fur, click here.

Recent proposals by Los Angeles, San Francisco, and now New York city councilors to ban fur sales should not only worry furriers who risk losing their jobs and businesses. These proposals should be a matter of grave concern to anyone who values living in a free, fair and tolerant society.

There are so many things wrong about the proposed bans on fur sales that it is hard to know where to begin, but let’s look at six of the most important problems:

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

1. These proposals to ban fur sales are a flagrant example of arbitrary government infringement on fundamental human rights. No one is forced to wear fur, and animal activists are free to campaign against the fur trade, but this does not give them the right to impose their personal beliefs on others. After decades of anti-fur campaigning, many people still clearly want to buy fur. The activist response is to seek legislation that would take away our right to choose for ourselves. This should have alarm bells ringing on all sides of the political spectrum!

2. It is illogical and discriminatory to consider banning fur sales when 95% of Americans eat meat and wear leather. Of course, PETA and other “animal rights” groups that are lobbying to ban fur sales are equally opposed to any use of animals, even for food.  But most North Americans do not accept this extreme view; most of us believe that humans do have a right to use animals for food, clothing and other purposes, so long as these animals are treated responsibly. There is no justification for banning fur sales while hundreds of millions of cows, pigs and sheep, and several billion chickens, are killed each year for food in North America. Even philosopher Peter Singer stated in his landmark Animal Liberation – the book that launched the animal-rights movement – that it is completely hypocritical to campaign against the fur trade while most Americans continue to eat meat, eggs, fish and dairy.

3. As a society we do, of course, sometimes restrict personal choice, but only for very important reasons. To ensure that animals will be there for us in the future, for example, we ban trade in endangered species. But endangered species are never used in the fur trade; all the furs we use today are raised on farms or culled from abundant wildlife populations. This is assured by state, national and international regulations. Animal welfare must also be respected -- and decades of scientific research and government regulations ensure that fur today is produced responsibly and humanely. Trapping in North America is regulated by state (in Canada, provincial) wildlife authorities, in accordance with ISO standards and the Agreement on International Humane Trapping Standards. Fur farms are being inspected and certified to ensure compliance with codes of practice developed by veterinarians and animal scientists. There is simply no credible evidence that fur animals are treated less respectfully than other animals we use for food or clothing.

4. Wildlife populations often must be culled to protect property and human (and animal) health, whether or not we use their fur. Overpopulated beavers flood homes, farms and roads; raccoons and foxes spread rabies and other diseases; coyotes are the main predators of lambs and calves – and now attack pets and even people in urban areas; predators must also be managed to protect sea turtle eggs and other endangered species; and the list goes on. But if we must cull some of these animals, surely it’s more ethical to use the fur than to throw it away.

5. The fur trade supports livelihoods and cultures, especially in rural and remote regions where alternate employment may be hard to find. We all care about nature, but most of us now live in cities; indigenous and other trappers are our eyes and ears on the land, the people who monitor wildlife on a daily basis and can sound the alarm when nature is threatened. Fur farms provide employment in regions where the soil is too poor for other agriculture, helping to support rural communities. Fur artisans maintain handicraft skills that have been passed down from generation to generation. In this age of mass-production, each fur garment and accessory is still made individually, by hand. The fur trade maintains a range of remarkable skills and knowledge, a part of our human heritage that should be respected and encouraged, not persecuted with bans based on hateful and misleading propaganda.

6. Finally – and certainly not least – fur apparel is a long-lasting, natural material that is recyclable and completely biodegradable. After many decades of use, your fur can be thrown into the garden compost where it returns to the Earth. By contrast, most clothing today is made from petroleum-based synthetics that do not biodegrade. Instead, these synthetics leach thousands of plastic micro-particles into our waterways every time they are washed – plastic that is now being found in oysters and other marine life. It is bizarre at a time when we are trying to reduce our use of plastic – for example, by banning the use of plastic bags and water bottles – that some cities would even consider banning a long-lasting, recyclable and biodegradable natural material like fur!

SEE ALSO: Fur bans: Society has much more to lose than fashion.

As this quick review shows, recent proposals to ban fur sales are anything but “progressive”. They would unjustifiably usurp our right to use a sustainably produced, natural and biodegradable clothing material. They are arbitrary and discriminatory, especially in a society where most people eat meat and wear leather. They are completely unjustified because the modern fur trade is extremely well-regulated to ensure environmental sustainability and the responsible treatment of animals. And they would unfairly attack the livelihoods and cultures of thousands of people who maintain heritage craft skills and a close relationship with the land.

Again: no one is forced to wear fur. But everyone should be concerned about these misguided proposals to take away our right to make up our own minds about very personal and complex ethical choices.

********

What you can do to help! Make your voice heard at: www.ShoppersRights.org

A recent trip to the United Kingdom allowed me to conduct some unscientific research on common preconceptions about this damp and chilly nation. Are the natives really as fixated on Brexit as media reports suggest? Is opposition to fur as strong as we're told? And is veganism truly sweeping the land?

The UK is the spiritual home of the animal rights movement, so it’s not surprising that it also hosts some determined anti-fur campaigners. In 2000, England was the first country to prohibit fur farming (largely symbolic because there were so few farms), and now activists want to ban all fur imports. To this outside observer, the future of fur in the UK was looking grim before my recent visit. Now, I’m a little more optimistic.

OK, I’m not strictly an outsider. I’m English. But I’ve spent almost no time there for 20 years, so a month-long stay over Christmas gave me the chance to see whether my preconceptions based on media reports and hearsay matched reality.

As my plane touched down at London Heathrow on a dark and foreboding 4°C evening, my main preconceptions, of course, concerned Brexit. Did people really talk about nothing else? And, more to the point, was it fair to say that mere mortals could make no sense of this complex mess?

In close second place was my preconception about the likelihood of some sort of fur import ban. A campaign to this end got a lot of media coverage last summer, buoyed by a bevy of celebrities and stories of fur-vendors and wearers being harassed on Instagram. The Conservative government nixed the idea of a ban, but the main opposition party, Labour, was unsurprisingly more receptive, and with the political scene in turmoil (Brexit, again!) who knows what could happen?

My third preconception was that all the stories I’d been reading about veganism sweeping the UK must be exaggerated. Omnivores like myself tend to believe that veganism can never become a major trend, but what if we’re wrong? Ethical vegans (as opposed to the dietary variety who just think veganism is healthy) tend to share animal rights beliefs, so if vegan numbers were really swelling, the UK might become less fur-friendly than ever.

It was time for some first-hand observations.

Fur-Trimmed Parkas Everywhere

My first objective was to see for myself how much fur was on the street.

This totally informal survey took in two quite different areas: London’s West End, with all its foreign and often well-heeled tourists, and a sampling of towns and villages across the county of Kent. From growing up in the region, I expected to see a smattering of mink and fox jackets in London, but very little in the way of full-fur garments elsewhere. And I was right. The southeast of England has never been a big fur market.

But here’s the news! Everywhere I turned, from London’s ritzy Piccadilly Circus to the tiny village of Downe, Kent, where my parents live, fur-trimmed parka hoods were everywhere. Trendy folk were wearing them, but so too were school kids, pensioners with grocery bags, and tough guys with workman boots. In an impromptu high-street survey in the coastal town of Folkestone, I estimated half of all Christmas shoppers were wearing them.

So you’re asking were they real or fake, and yes, the majority looked cheap and ill-kempt, and were almost certainly plastic. But as many as one in 20 looked spectacular, meaning top-notch fakes or real, and at least one in 50 was bona fide coyote. I don’t think that’s insignificant, especially in England at a time when animal activists are constantly claiming that real fur is taboo. They're wrong.

I saw no disapproving looks from passers-by at those sporting coyote, and I don’t believe that’s because anyone thought they were fakes. It’s not that hard to spot a real coyote ruff, particularly when it’s accompanied by a helpful Canada Goose logo. Rather, I imagined the wearers of cheap fakes were admiring the real McCoy enviously, wishing they could afford one of their own.

I don’t know whether this boom in fur-trimmed parkas will open the door to other furs (and shut down talk of fur bans for good), but it is clear that the look of fur - both fake and real - is now hugely popular and widely accepted in the UK. It was certainly a surprise that media reports had not prepared me for.

Fashionable Vegans

Gauging the popularity of veganism was another kettle of fish (to use a phrase PETA would rather we didn't). I just kept my eyes and ears open, and didn't have long to wait.

Whenever I go home, one of my first stops is my local pub, the George & Dragon, for a pint of bitter, a comforting reminder that no matter where in the world I pitch my tent I will always be English. Imagine my surprise, then, when I asked for a bite to eat and was offered the option of a vegetarian menu! I literally squawked and threw up my hands as if the barman had offered me a virus.

No, I don’t live under a stone and have even seen vegetarian menus in trendy eateries, but a good English pub is never trendy – or so I thought.

I soon learned that British diners are now thoroughly coddled when it comes to their dietary quirks. Many restaurants, stores and, yes, even pubs offer gluten-free vegetarian and vegan options, and a meat substitute called Quorn is all the rage. My own sister served Quorn “meatloaf” on Boxing Day, which I viewed with the same curiosity I normally reserve for unrecognizable roadkill.

For an expert’s analysis, I sat down with my old friend and sheep farmer Lizzie, who, virtue of two teenage daughters, has a finger on the pulse of all things trendy. When she informed me we were now in the month of Veganuary, I knew I was in for an eye-opener.

“Veganism has become terribly fashionable, for many of the wrong reasons,” she said. "The supermarkets have jumped on the band wagon and vegan food is everywhere - actually at the expense of vegetarian food.”

"People are increasingly being told about the damaging environmental effects of livestock production, and they believe that by becoming vegan they are helping to save the planet. But they are unaware that by rejecting meat and dairy products, their dietary fats now come from sources which contribute to the destruction of rainforests. 70% of UK farmland is under grass for very good reasons - agronomic and environmental. We are extremely well-placed in the UK to produce beef and lamb in a sustainable way."

So are all these vegans also animal rights activists, or at least sympathetic to the cause?

“There are a fair number of ethical vegans here, but only a few of them are animal activists. Most long-term vegans are calm and peaceful - they don't have the energy to be anything else. However, many of the new trendy vegans don't really care all that much about animals. It’s more to do with fashion, perceived health benefits, and their own woolly thinking born of a total disconnect with the whole concept of food production.”

And just to prove that Brits can’t stay off the subject of Brexit, she adds: “The one good thing that could have come out of Brexit would be leaving the Common Agricultural Policy. Sadly, we're going to bugger that up along with the rest of it. I'll be interested to see how long it takes these misinformed vegans to revert to meat-eaters once the food shortages kick in. I can't see them living on swede, a few stored potatoes and apples until the summer.”

Unscientific Conclusions

In North America, it is not uncommon for people to write off the British as a bunch of animal-rights fanatics. But, as in all things, we should be cautious about making generalizations about entire cultures, especially when our only sources of information are the media.

With that in mind, I now offer these unscientific conclusions from my recent month of field work.

First, and for me the most fascinating, most Brits don’t seem to hate fur at all, at least not fur-trimmed parkas. This suggests the future of fur in the UK may not be so bleak after all, especially if new products can be developed and marketed that cater to emerging trends and lifestyles.

Second, the overwhelming majority of Brits are still omnivores, but the rise of veganism is very real. However, this may just be a passing phase, and there’s no reason yet to assume that today’s trendy vegans will become tomorrow’s animal rights activists.

And last but most definitely not least, it’s true: just mention the word Brexit and everyone within ear-shot pulls their shoulders back, puffs out their chest, and delivers their 2 cents’ worth. They'll then admit they really don’t know what they’re talking about!

***

To learn more about donating to Truth About Fur, click here.

Robert Grandjambe Jr. takes a long, deep breath followed by a pensive sigh when he’s asked the question, even though he likely knew it was coming: “What is the key for the future of trapping and wild fur in Canada?”

It’s understandable he would have to pause to consider the question, given the deeply rooted connections he has to his indigenous ancestry, the north, trapping and living on the land. Trapping is not merely something he does; trapping is who he is.

“I think people need to better understand the importance of what trappers do, because I don’t think they get it,” Grandjambe says after a few moments of consideration. “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.”

Woodland Cree

Grandjambe is the subject of the 2018 CBC documentary Fox Chaser: A Winter on the Trapline (currently only available online in Canada). At just 34 years old, he is a young man, yet he comes across as having seen and experienced more than most people twice his age.

A resident of Fort Smith in the Northwest Territories, he is a Woodland Cree whose roots go back to Fort Chipewyan, Alberta, where generations of his family trapped to survive.

Time was, the land in that area sustainably produced upwards of 100,000 muskrats per season for hundreds of trappers that called it home. But then, in a familiar refrain, the area’s bounty vanished, not because of over-trapping but because a new dam caused the fertile river delta, which the muskrats called home, to dry up.

Ever resourceful, the trappers diversified to other species. But then, as prices for each one fell with the continued onslaught of misleading animal rights campaigns, those opportunities too fell by the wayside, leaving little in their wake. Despite what animal rights groups say, indigenous people do need to be able to sell product as part of their lifestyle beyond just subsistence.

It’s a lifestyle Grandjambe knows well. He started learning the ways of the trapper and the trapline with his father at age six. The education has proven invaluable, especially considering how complicated trapping can be where he is. He traps near his hometown of Fort Smith, straddling the border between the Northwest Territories and Alberta, and within the confines of Wood Buffalo National Park, which means lots of layers of management and rules and regulations to know and deal with. But if it means better outcomes for trappers and trapping, it’s a complication he can deal with.

Despite what animal rights groups say, indigenous people do need to be able to sell product as part of their lifestyle beyond just subsistence.

“Trappers always want to do the right things,” Grandjambe explains. “Sometimes the many systems we have to deal with make it very difficult, but we do it. Really, trapping is a universal thing for both the trappers and the animals.

“I’ve always done it (trapping), no matter what else I was doing - it provides such freedom, it is a gift to be a trapper out on the land.”

Leaving a Legacy

The education Grandjambe has had is one he is now determined to pass on. Out of trapping season, when he's  not working as a contractor, he spends a lot of time doing presentations about trapping for young people. He goes into schools and teaches students about culture, trapping, craft-making, hunting and gathering.

But he admits he may have another, more selfish reason for being so focused on youth: his two-year-old daughter. And as you might expect, she is already getting her first taste of the wild fur trade.

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

It’s not just the youth, and his own daughter, that drive Grandjambe though. It's the whole community, including the elders. He works to provide food for as many people as he can from his time on the land, whether it’s moose, ducks, bison, bear, geese or any of the other wild bounty that comes from his choice of lifestyle. 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.”

Conibear Connection

Grandjambe also has one more interesting connection to trapping, to Frank Conibear, one of the founders of the humane trapping movement. Grandjambe’s great-great-grandfather trapped mink in the early 1900s alongside Conibear, near Taltson River, NWT.

Working alongside indigenous people, Conibear grew his appreciation for exercising respect for animals, and he started noticing the equipment he was using wasn’t always conducive to good animal welfare. He was inspired to construct the original body-gripper trap, a more humane device that would later become Conibear’s legacy and form the foundation of humane trapping.

SEE ALSO: Neal Jotham: A life dedicated to humane trapping.

Grandjambe says animal welfare has always has been important to trappers, from the time of his great-great-grandfather and Conibear up to the present day. "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.”

And despite the many challenges facing trappers, Grandjambe has a positive outlook for wild fur. He may not have all the answers as to how to set the future stage for wild fur, but he’s confident the pieces are all there to make it happen.

He points out the great success that the Genuine McKenzie Valley Fur Program has had “restoring pride and interest” in wild fur by providing trappers with access to new markets internationally. The result is trappers back on the trapline, doing the work they have always done - work that Grandjambe says remains as important today as it was in the time of his forefathers.

“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.

“There is a lot of pride in being a trapper. Trapping is beautiful.”

***

When animal activists pressure designers to stop using fur in their collections, or politicians to ban the sale of fur products in their cities, we rarely consider what society would lose if we turn our backs on fur.

Activists claim that fur is a frivolous luxury; that no one needs to wear fur anymore. But fur is a natural, sustainable and responsible clothing material. And we will lose a lot more if activists are successful in vilifying fur.

Let’s take a look at what we lose as a society if we allow animal activists to dictate the discussion about fur:

1. Fur Craftsmanship – a Remarkable Heritage

This issue is close to my heart because my paternal grandfather was trained as a furrier by his father, in Paris, before coming to Montreal as a young man, in 1913. My own father also worked his whole life in the trade. So I am saddened that there is so little recognition or respect for this remarkable heritage industry. In this age of impersonal mass-production, fur is one of the few clothing materials that are still hand-crafted, by skilled artisans. Specialized knowledge and skills are needed to select, cut, sew, and assemble fur pelts to produce a beautiful garment or accessory. These skills have been maintained and perfected through centuries, passed down from parents to their children.

When I bring someone into a fur atelier, even people with experience in the apparel industry cannot believe that anyone is still doing this sort of meticulous hand-work. Fur craftsmanship is a wonderful example of the sort of authenticity many hipsters and others are seeking today. Fur apparel and accessories represent the marriage of human creativity with the beauty of natural materials.

The fur artisan’s skills and knowledge are part of our cultural history and heritage; they should be valued and protected - like world heritage sites and endangered species - not vilified, especially at a time when such handicrafts have become so rare. Like the wanton destruction by the Taliban of giant Buddhas carved into the mountainside at Bamiyan, in Afghanistan, or the burning of ancient libraries in Timbuktu by Islamic insurgents, the misguided scapegoating of centuries-old fur skills shows a complete lack of understanding and respect for our cultural heritage and the diversity of human experience.

2. Fur Trappers – True Stewards of the Land

If ever you’re in a plane that crashes into the northern wilderness, you’d better hope there’s a fur trapper aboard, someone with the skills and experience to provide food and keep the rest of you alive. We all care about nature, but most of us now live in cities and depend completely on complex distribution systems for our needs. Trappers are among the few who still go into the bush, alone, with only their knowledge of the land and animals to maintain themselves. Trappers are, in fact, our eyes and ears on the land; they are the ones who can sound the alarm when nature is threatened by industrial pollution or poorly planned development. It is trappers who inform logging companies about the location of eagle nests and other important habitat, so they can be protected. It is trappers who call in government wildlife biologists when they spot problems. At a time when we claim to care about protecting nature, we should respect the skills and knowledge of those who still live close to the land.

SEE ALSO: Trapping and sustainability.

First Nations and other trappers do not need lessons about respecting nature from urban activists! But activists have easy access to city-based journalists, and have mastered all the tricks to attract media attention. As PETA founder Ingrid Newkirk says, “We’re media sluts; we didn’t invent the game, we just learned how to play it!” With hundreds of millions of dollars in contributions from well-meaning urban supporters, this flourishing new protest industry has painted trappers as exploiters or enemies of nature, a complete falsehood. In fact, the well-regulated modern fur trade is an excellent example of sustainable-use principles promoted by the International Union for Conservation of Nature.

In simple terms, trappers take part of the surplus that nature produces every year. Only abundant furbearers are used, never endangered species. By taking part of the natural surplus, trappers help to smooth out population “boom and bust” cycles, maintaining more stable and healthy furbearer populations. Unfortunately, trappers live far from the media centres, and their voices - the voices of the true guardians of nature - are rarely heard.

SEE ALSO: Reasons we trap.

3. Fur Farmers – Supporting Sustainable Agriculture and Rural Communities

Thanks to more efficient practices, farmers now represent barely 2% of the North American population, compared with about 33% in 1900 - a demographic shift that poses challenges for the viability of rural communities and services. Fur farms provide needed employment, especially because mink and foxes can be raised on small parcels of land, and in regions where the soil is too poor or the weather too harsh for most other forms of agriculture.

Farm-raised mink and foxes are fed left-overs from other animal production, the parts of chickens, pigs, fish and other food animals that humans don’t eat. The manure, soiled straw bedding, and carcasses of the fur animals are composted to produce high-quality natural fertilizer to replenish the soil, completing the agricultural nutrient cycle.

The farm-raising of fur-bearing animals, which began in North America more than 120 years ago, also provides an efficient safety valve to reduce pressure on wild populations. And with careful selective breeding and excellent care, North American fur farmers have developed a remarkable range of natural colour ranges in mink and fox, reducing the need for the dyes needed with most textiles. Not least important from a social perspective, most fur-bearing animals are raised on family-run farms.

Natural, Renewable, Recyclable, Long-Lasting, Biodegradable

Fur craftspeople, trappers and farmers – together with fur buyers, processors, and a range of other specialized workers – maintain skills and knowledge that are part of our cultural heritage.

None of that would matter, of course, if animal species were being endangered or abused. But the modern fur trade is now conducted responsibly and sustainably. Trapping is strictly regulated by state and provincial wildlife departments, to ensure that only abundant furs are used, never endangered species.

North America is also the world leader in humane trapping research and development – work that provided the scientific basis for ISO standards, best practices, and the Agreement on International Humane Trapping Standards. Mink and fox farmers follow codes of practice to ensure excellent nutrition and care for their animals; this is the only way to provide the high-quality fur for which North America is known internationally.

SEE ALSO: Neal Jotham: A life dedicated to humane trapping.

Above all, fur is a natural, renewable, recyclable, long-lasting and ultimately biodegradable clothing material. After many decades of use, a fur garment or accessory can be thrown into your garden compost where it will return to the soil. By contrast, fake furs and other synthetic materials promoted by animal activists are generally made from petroleum, and are not biodegradable.

Simply put, most synthetics are another form of plastic bag. Troubling new research is revealing that these synthetics leach micro-particles of plastic every time they are washed - tiny plastic particles that are now being found in marine life and even in bottled water. Such synthetics may not be expensive to purchase, but they are very costly for nature and wildlife.

A sustainably produced, long-lasting and biodegradable natural clothing material. A rich heritage of increasingly rare craft skills. Support for rural and remote communities, and the responsible use and conservation of nature. The more closely we look, the more we understand how much we have to lose if we allow misinformed “animal rights” campaigns to turn designers, consumers and political leaders against North America’s founding industry.

***

To learn more about donating to Truth About Fur, click here.

Though rarely seen these days, moleskin deserves a special mention in the history of the fur trade. This unique fur was once favoured by British high society, and at the height of its popularity gave value to a pest that was being trapped anyway, thereby satisfying a fundamental requirement of the ethical use of animals: minimisation of waste.

First some clarification: Moleskin, or mole skin, or mole fur, or simply mole, is the fur of moles, and where the fur trade is concerned, specifically the European mole (Talpia europaea). This may sound obvious, but a completely different fabric made of cotton is also called "moleskin", and is far more common these days.

Moles have never been a great fit for the fur trade because they're so small – an adult measures only 4.3 to 6.3 inches long. The tiny pelts are cut into rectangles and sewn together into plates which are almost always dyed because natural colours are so variable, making it difficult to find a large number of matching pelts. The most common colour is dark grey or "taupe" (French for mole), but light grey, tan, black and even white have all been observed.

These plates are - or at least were - then made into coats or trousers requiring 500 pelts or more, the lining of winter gloves (fur side in), and a very soft felt for premium top hats. (Cheaper hats used rabbit while everyday hats used American beaver.) Above all, though, moleskin has always been associated with the fronts of waistcoats.

If you're undaunted by the labour involved in working with such small pelts, the result is unlike any other fur. The hairs are very short and dense, encouraging comparisons to velvet, while the leather, though quite delicate, is extremely soft and supple. But what makes moleskin truly special is the nap. The hair of other furbearers grows pointing towards the tail, hence the expression "to rub someone the wrong way." Moleskin, however, reacts the same whichever way you rub it, an adaptation believed to facilitate reversing in tunnels.

Royal Connections

Historically, moleskin had a following wherever moles were hunted as pests, and particularly in the UK. From at least as early as the 18th century, every parish in England employed a molecatcher who supplemented his income by selling the pelts. (There was no money in the meat, however. Theologian William Buckland [1784 - 1856], who famously claimed to have eaten his way through the animal kingdom, described mole meat as "vile", rivalled only by bluebottle flies.)

The moleskin waistcoat was ubiquitous, and a tragic event reminds us that even moles were said to wear them! In 1702, King William III, better known as William of Orange, was out riding when his horse, Sorrel, tripped on a molehill and threw him. He broke his collarbone, developed pneumonia and died, prompting his Jacobite enemies in Scotland to toast “the little gentleman in the black velvet waistcoat."

But the most interesting period in the history of moleskin was in the early 20th century, and centred on another British royal, Queen Alexandra, wife of King Edward VII. Queen Alexandra was a fashion icon with enormous reach who set several trends among society ladies, like choker necklaces, high necklines, and "summer muffs". So great was her influence that some ladies even copied her "Alexandra limp", caused by a bout with rheumatic fever, by wearing shoes with different-sized heels.

Details are sketchy but the story goes that in 1901, as moles were creating havoc on Scottish farms, Queen Alexandra ordered a moleskin wrap. Whether the Queen simply fancied a bit of moleskin or was an enlightened wildlife manager depends on who's telling the story, but the result was a huge boon. Demand for moleskin went through the roof, and Scotland's pest problem was turned into a lucrative industry. During the period 1900 - 1913, the average annual supply of European and Asian moleskins was estimated at 1 million, and it increased thereafter. At the peak of moleskin's popularity, the US was importing over 4 million pelts a year from the UK.

Rise and Fall of Strychnine

After World War II the popularity of moleskin declined, perhaps in part because pelts were in short supply. Traditional molecatchers were being displaced by industrial pesticides, notably strychnine, which was first synthesised in 1954. But this poison was soon raising animal-welfare concerns and in 1963 it was banned in the UK for wildlife management. Moles, however, were exempted, and until recently dipping worms in strychnine was still the main method of managing moles on British farms. And because strychnine kills moles underground and unseen, supplies of pelts inevitably fell.

But now the tables have turned and traditional molecatchers are making a comeback.

At the dawn of the millennium strychnine was already in short supply, and in 2001 the UK suffered an epidemic of foot-and-mouth disease. In a bid to stop the disease spreading, public rights of way across land were closed and molecatchers were banned from entering farms. Within a short time there was a mole population explosion to an estimated 40 million. Then in 2006, the European Union ruled that strychnine could no longer be used as a mole poison and the stage was set for the return of traditional molecatchers.

In short order, three organisations sprung up claiming memberships in the hundreds - the British Traditional Molecatchers Register, the Guild of British Molecatchers, and the Association of Professional Mole Catchers. (It's another story for another day, but all three are now engaged in a bitter turf war - pun intended - in the guise of arguing how to kill moles humanely.)

Moleskin Revival?

The UK has always been the spiritual home of moleskin fashion, a position cemented by its most illustrious endorser, Queen Alexandra. Two factors are against it making a comeback anytime soon though: animal rights activism (for which the UK is also the spiritual home), and the cost of labour involved in working with such small pelts.

That said, if another royal influencer could be persuaded to don a new moleskin cap, who knows where it might lead? If I represented an organisation with a high-fallutin' name like the British Guild of Honourable Molecatchers, I'd get one off to Kate Middleton right away. Not only does she wear fur, but  she's also a strong bet to be a future queen.

***

To learn more about donating to Truth About Fur, click here.

Katie Ball is a trapper from Thunder Bay, Ontario who also runs her own company, Silver Cedar Studio, designing and making fur garments. She is a strong advocate for fur, representing the Northwestern Fur Trappers Association, the Ontario Fur Managers Federation, the Northwestern Ontario Sportsmen’s Alliance, and Fur Harvesters Auction. Let's find out more about the woman who says fur is in her blood ...

Truth About Fur: You grew up helping your father run a trapline, but spread your wings to work in pet sales, veterinary care, and as a fashion model. Yet you returned to trapping and in 2014 went into business producing fur garments. In an interview with the International Fur Federation, you said fur “is in my blood and who I am to the core.” How did that happen, and how does it feel to be so sure of who you are?

Katie Ball: It started as one simple question. I was at a trappers' convention looking over new techniques of fur-processing when my dear friend (and now mentor) Becky Monk reached over a sheared and dyed peach beaver pelt and asked me, "Have you ever considered working with fur?" I had been looking for a medium that would allow me to combine my love of nature, fashion modeling and creativity into one package. Fur was that medium.

Fur goes beyond my individual self. It encompasses our rich Canadian history, it is the warmest, most natural product on the market, and its uses and ability to be manipulated into so many versatile looks know no bounds.

For me to be a part of this tradition is humbling. I take pride in my upbringing in a trapping family, and will do whatever it takes to help pass that on to future generations.

SEE ALSO: The country that fur built: Canada's fur trade history.

TAF: You've been working the same trapline with your father since 1989. Tell us about it, and the changes you've seen.

Katie Ball: Our trapline is 150 km north of Thunder Bay. The terrain is enveloped by boreal forest and offers a variety of landscapes that allows for a broad range of furbearers to be harvested. Lakes, rivers, bogs, marshes, swamps, red and jack pine forests, birch and aspen as far as you can see over rolling landscapes, we have it all. From the warm start of fall to the frigid deep freeze of winter, we truly experience the four seasons nature has to offer.

Many changes have come to the landscape over the years – forest fires, logging, mining, roads and aggregates. But these are not as negative as many think. Old growth does not really exist in boreal forest; fires, pests and disease make certain of this. We have had two forest fires that I have witnessed. With burns come new jack pines that would not seed without the searing heat of the fires. New shoots and growth give food to the fauna. Logging can create better habitat for specific wild game, increasing numbers. Mining reclamation restores the surface to its original glory. Out of destruction some of the most amazing opportunities can arise, and Nature sure knows how to make the best of it.

On another level, I've seen animal populations rise and fall in synch with one another, like lynx and rabbit. Rabbits have approximately a seven-year cycle. As the population begins to increase so do the lynx. But then the rabbit population crashes, and the lynx decline right after. Moose populations sank with the cancelation of the spring bear hunt years ago, but the hunt has been reintroduced in hopes it can help the moose population recover.

TAF: You currently represent three outdoors associations, so you are clearly motivated to serve. What benefits do such organisations provide to the fur trade, and what would you say to a trapper who is undecided about whether to participate?

Katie Ball: These groups help give a voice to the outdoors community. Without them, we would not have a say on topics that could wipe out our passion, heritage and future. Most trappers just want to be out in the woods being stewards of the land, and I know the feeling. But politics wait for no man. We need to be on top of new regulations, legislation and activist groups who wish to do away with our lifestyle.

So get involved with your outdoors groups and make your voice heard. Help secure the future for our children, and take pride in what you do and love. We all share the same resource and our love of nature. There is strength in numbers, so why not work together to ensure that our way of life can be enjoyed for generations to come?

TAF: You call trappers “stewards of the land”. Can you give examples of how this works?

Katie Ball: Statistics show that there are more furbearers now than there were when the fur trade started. Populations are healthier, and even gene pools have benefited from trapping.

SEE ALSO: Abundant furbearers: An environmental success story.

Trappers notice the small things, like what animals are moving through an area and when, or changes in their food supply. Are certain berries and plants growing? If it's a wet and cold spring, we know that many of the grouse young will not survive, and this can affect predator populations.

By knowing the lay of the land and how it all interlinks, trappers are a vast wealth of knowledge. Logging companies looking for gravel or decommissioned roads are better off talking to the local trapper than just following their GPS. They may be told of a washout or an old trail that will save time, money and resources.

Wilderness groups collecting data are better off talking to a trapper who will have insight on the local flora and fauna, and maybe even historical data.

Outdoors enthusiasts looking for a great camping spot or trails to hike – a trapper can point them in the right direction.

Plus, if something were to happen, it’s nice to know that someone is always out there in case of emergency.

TAF: How do you respond to accusations by animal rightists that trapping is inherently cruel? And do trappers need to work harder, or differently, to have their side of the story heard?

Katie Ball: With all the work conducted by the Fur Institute of Canada and many other groups, and with the Agreement on International Humane Trapping Standards (AIHTS) in force, it is hard to believe that even with the highest standard of trapping regulations and certified traps that many still think of trapping as cruel.

SEE ALSO: Fur Institute of Canada champions humane and sustainable fur production.

I have found that by talking to the public, educating individuals on our regulations, and standing behind our ethical practices, most get a bigger picture and realize that we are not out to destroy animal populations with archaic trapping methods. We are out helping maintain a healthy balance in nature.

Trappers need to stand up to such negative rhetoric. We need to be heard, as silence accomplishes nothing. And it is so much easier to reach the masses today.

Many trappers are not interested in getting in front of a crowd or being filmed, but they can still make a difference with one person at a time. Take the time to answer questions from inquiring minds. Take someone out for a day that would normally never get the chance to experience the wilderness. Spark a passion in an individual that will last them a lifetime.

It is only by educating the public that we can stamp out the negativity that surrounds trapping.

TAF: You have experience both as a trapper and in the fashion world, and are now producing fur garments. The Silver Cedar Studio website says that being a trapper helps you understand fur “in the way a carpenter understands wood.” Can you expand on this?

Katie Ball: As a trapper I understand how the animals that I harvest live. I know their habitats and what challenges that may bring. And I understand the precautions and prepping that a trapper must undertake for each animal. That being said, as a designer, I can see fashion trends, take creative risks and develop a product specifically tailored for the individual customer.

By seeing both sides of this story, I am able to determine what furs are best suited for each and every fashion expectation and need of the customer. For example, warmth and durability are of the utmost importance to an outdoors enthusiast. Beaver and otter offer water-resistance, thick leather for durability, and dense underfur for holding air against the body while swimming. This translates to extra warmth for my client even on the harshest of winter nights.

TAF: On the subject of women as trappers, you told the International Fur Federation: “Regardless of gender, when it comes to working on the trapline, it comes down to individual strengths and weaknesses. There is no skill out in the bush that is labelled as gender specific.” Do women need encouragement to break the stereotype that trapping is for men?

Katie Ball: This is a question where the outside world perceives it differently than it is, and I do not understand why. When the world looks at trapping, it is visualized as almost exclusive to men. However the story is very different if you are part of the trapping community, or even just visit a trappers' convention.

To quote my friend and freelance writer (who is not a trapper) Ava Francesca Battocchio of her first experience at a trappers' convention, “You can imagine my intrigue when I found myself amongst a group of women trappers at the convention. These women were not passive onlookers – they were on the board of directors, they were role models and they were revered icons.”

There has always been quite the female presence in the trapping world. However, female numbers certainly have been on the rise and I for one am proud to see these numbers increase.

TAF: The future of fur trapping in North America rests with the next generation. Is it secure? Are enough young people taking up trapping, and if not, how can they be encouraged? Are currently low prices for wild furs affecting recruitment of young trappers?

Katie Ball: There are plenty of youth that are taking up the reins as trappers thanks to families getting them out on the land and making a pleasant experience that they will carry on for a lifetime. However, it's the people and youth that do not have this inherent advantage that we need to get out there.

“Take a kid trapping” is by far one of my favourite slogans. But take your kid and their friend. Take your niece or nephew and their friends. Get your neighbours and family friends to experience the great outdoors as well. There is no time like the present. It’s not just about trapping; educating people and creating allies will ensure that our heritage is passed on to future generations.

When it comes to fur prices, as my father always says, “We don’t do this for the money. We do it because we love it." The fresh air, nature, exercise and pride in knowing we are a part of a delicate balance – these are just a few reasons why we enjoy time spent trapping.

But if you want to look at it monetarily, fur prices have always fluctuated, depending on trends, politics, and the state of financial security. One factor that I find has been driving my business since I started is naturally sourced materials. People are not only looking at where their food comes from these days, but also where their clothes come from and what they're made of. People are choosing to get away from petrol-based products and are actively seeking out ethically sourced and eco-friendly products. I believe that we can start to see an increase in demand just from this trend alone in the near future.

TAF: Let's close on a lighter note. Trappers always seem to have a bunch of stories to tell. Can you share some of your memorable moments?

Katie Ball: Every day presents a new challenge, experience and memory: feeding the whiskey jacks from my toes as a kid, working in the skinning room with my dad in the dead of winter. Going out with my partner Richard has become a new and wondrous adventure, sharing our passion for the outdoors and learning from each other along the way.

Driving down the winter road with my uncle looking for signs of moose, when all of a sudden we were flanked on both sides by a wolf pack. They ran just like dolphins on either side of a boat. This lasted for about 3 km, then they disappeared as fast as they came.

Otters swimming around the boat while collecting our minnow traps.

So many events, but they always come out during conversation around the fire.

Wearing fur is so prevalent in human culture that it has even reached our illustrations and animation, from comic books to cartoons. The cartoon fur-wearing character that is usually thought of first is Cruella De Vil from One Hundred and One Dalmatians (1961). Although her fur coat and matching handbag emphasise her sense of high couture, she is far from the only one who wears furs in Toon Town!

A pioneer of cartoon fur was Disney’s Donald Duck, who wore a fur overcoat while singing "Jingle Bells" in Donald’s Snow Fight (1942). I guess he liked it so much that in Dumb Bell of the Yukon (1946) he decided Daisy should have her own. So obsessed did he become with this idea that he imagined a bear cub was Daisy in a fur coat and kissed it!

One that makes me giggle, especially this time of year, is the comic book Patsy Walker #105 from Marvel Comics. In "Her First Fur Coat!" (1963), Patsy is determined to wear her cartoon fur even though it's warm outside. “Every time I see a fur coat in a store window, it DOES something to me!" she says. "It just takes me out of this world!”

Another comic book fan of fur is Dr. Jean Grey who buys a white fur coat in the first series of X-Factor. She lost her old coat, so she goes shopping with Scott Summers, a.k.a. Cyclops. She tells the salesman that she wants to wear it right out of the store. When outside, she is enraptured by how soft and warm her cartoon fur coat is. She later gets in a snowball fight with Scott, still wearing her new fur coat, while calling herself "The Queen of the Icy North".

We already knew Wilma Flintstone liked fur because Betty Rubble mentioned to Barney, “when Wilma bought that fur coat”, in Hollyrock, Here I Come (1960). But of course the girls wanted more, so they set about trying to brainwash their husbands. “Every woman wants a mink coat. Your Wilma wants a mink coat," says Wilma to a sleeping Fred in Sleep On, Sweet Fred (1963). It almost worked too!

Some more recent fictional characters who are fashionable in cartoon fur can be seen in Frozen (2013). Notable are Elsa, Queen of Arendelle, in her fur-trimmed cape, and Kristoff the ice salesman in his leather-side-out fur-lined tunic.

Both How to Train Your Dragon (2010) and its sequel (2014) have casts replete in cartoon fur garments and trims. But I especially like how Astrid Hofferson wears her fur stole on top of her armour. It may not be practical, but it surely makes her attire more dramatic.

In computer animation, cartoon fur has evolved at an unbelievable rate. Just one of the smallest rodents  in Zootopia (2016) has more individual hairs than every character in all of Frozen combined, thanks to the software iGroom.

Fur, both physical and fictional, is here to stay.

And limited only by our imaginations.

Welcome to Fur Trade Tales, our series of real-life stories from real people of the fur trade. This is our second Trapline Tales, but look out for Fur Farm Tales, Furrier Tales, and more to come. If you'd like to contribute, please let us know at [email protected]

---

As a teenager growing up in the Selkirk Mountains of British Columbia, trapping with my father in the high country was exciting and fun. He taught me to respect the animals we trapped because they gave their lives for our livelihood. For him, it wasn't how many he caught, but how he caught them and in particular how humanely he could do so. He felt there had to be better methods of trapping and better tools than were on the market.

SEE ALSO: Trapline Tales: Ski doos and marten scent. By Calvin Kania.

While Dad pursued his dream of making a better mouse trap, I was more inclined to pursue the next marten or muskrat. I loved marten-trapping because we did it in the high alpine country. It was always a struggle to get there in January, with the steep inclines of the logging roads and the fresh powder snow, but it was worth it – pristine country, brisk, fresh, pure white and untouched, under a clear blue sky. We would find a big ole spruce or hemlock tree with the boughs drooping down to create shelter from the five feet of snow that lay around, then under the tree we'd build a fire and make a pot of tea.

But make no mistake, trapping in the high country is anything but easy. As you will hear in the tale I'm about to tell, it requires perseverance and stubborness.

One Sunday in the summer of 1974, when I was 15, my parents and I headed up Airy Creek, a pristine area we had not trapped for five years, for berry picking and a fish fry. Picking berries has always been one of Mum's favourite things, and along the way her eagle eyes were hard at work. "Stop the truck," she cried. "I see some huckleberries!"

Now a few years earlier, she'd wanted to pick wild strawberries and dragged me along to help because that's what kids were for in those days. Do you have any idea how small wild strawberries are? About the size of a small button on my golf shirt. So imagine how long it took to fill an ice cream pale. All day. So when Mum got excited about picking those huckleberries on her own, we stopped the truck right away. "Yep, no problem Mum! Way you go! See you later!"

Fish Fry

Dad and I then ventured on up the old logging road until we came to a spot where a bridge used to be. The timber company had not logged here since 1970, so they hadn't kept up with road and bridge maintenance. Most logging roads in British Columbia are "de-activated" if the logging company is not intending to log the area again for some time, and with the total loss of this bridge, you could definitely say it was de-activated. The creeks here are not that big to traverse, but big enough to keep our truck and snowmobiles out when there's no bridge. Anyway, Dad decided if we were going to trap into the head end of Airy Creek, we needed to find a way to cross it come winter time.

Since it snows very heavily in the Selkirk Mountains, it wouldn’t take much to make a bridge to hold a snowmobile. So we got busy cutting three good-size hemlock trees and fell them across the creek side by side. We then winched them up onto the road bed on both sides of the creek, and cabled them to some larger trees on the bank.

By this time it was getting late in the afternoon and Mum finally caught up to us with her bucket of freshly picked huckleberries. She looked around and asked where the fish were. "In the creek," says Dad. "Are they cleaned yet?" "No, they're still swimming around." "Boy," she says, "I send you two up here to catch some fish for supper and you're fooling around with logs. Don’t you get enough of that around the farm? If I have to do your work and mine, so be it." And off she went with her fly rod.

About an hour later she emerged with a few trout and saw no fire or tea pail boiling. Yep, we dropped everything in an instant and got on that fire and cleaned the fish!

Let me tell you, there is nothing better than a fish fry on an open fire on a beautiful summer afternoon. The fire is ready, the black cast-iron pan is hot, and half a pound of butter is thrown in to melt. The fish are gently laid in the pan, but before you know it, they curl up so fast. With fresh home-baked bread, tartar sauce, fresh cucumbers and tomatoes from the garden, those little trout tasted so good with our freshly boiled tea.

The day came to an end and we were all full of Mother Nature's bounty.

Bridge-Building

That fall, Dad and I drove up to check on our bridge, hauling along some 1x4 wood planks Dad had sawn up on his portable sawmill. The three timbers were still in place, and we laid the planks across them so they looked like a railroad track.

But those planks were still two feet apart from each other, so we spread some hemlock boughs across them. In this high country in winter, the snow falls gently in big flakes and accumulates very quickly. By the time we were ready to trap, there would be four feet of snow piled up on that makeshift bridge, and our snowmobiles would have no problem crossing.

We never trapped the high country until after Christmas. Snow in December came hard and fast, accumulating at two or three feet a week, and that made it almost impossible to break trail to check the line every few days. So we usually left it until mid-January when the snow eased up, started to settle, and gave us a good base to travel on.

Trapping Time

January was now here and it was time to trap some marten, lynx and wolverine up Airy Creek. I was so excited as we got our gear together – traps, bait, hatchets, nails, snowshoes, extra gas, and a sled to pull our supplies.

And for goodness sakes, we couldn’t forget our eau du toilet marten call scent (see recipe here). After all Mum had endured during our creation of this fine call scent, we'd darn well better not forget it! It was such a wonderful scent that it was stored in a quart jar with a lid and a very stiff 12-inch metal wire handle wrapped around the base of the lid for carrying. Even us trappers didn’t want to get any of it on our mitts or clothes!

With both snowmobiles mounted on the trailer – our vintage Bombardier and the newer Ski Doo Elan – and all the supplies loaded up, we started the truck and headed down the road. We reached our destination within half an hour because the logging company had kept the main road open. There we unloaded our equipment, fired up the snowmobiles and off we went, breaking trail over the old logging road.

It was pretty easy at this point as most of the road bed was level. Then we started to climb, and the machines slowed as we were now pushing snow, but we finally reached our bridge without having to break out the snow shoes.

"Wow! Look at that bridge!" I yelled. It was a thing of beauty. At least four feet of snow was piled up on it and it had a bow in it, but not to worry, Dad said. We got out the snow shoes and carefully walked across, packing the snow so it would be easy for the snowmobiles to cross.

Dad went first with the Bombardier. It was smaller and lighter than the Ski Doo so it could stay on top of the snow better and was easier to break trail with. He fired it up, gunned it, and was across in no time.

Now it was my turn, and I was pulling the sled. "Don’t go so fast," warned Dad. "If the sled slips off the bridge, you’ll be going with it into the creek." Oh gee thanks, wasn’t that something to look forward to! I was also scared of heights even at that early age. "Don’t look down," he said, "just straight ahead. When you get to this side you can gun it 'cause we have a steep hill ahead and we need as much traction as we can get before we bog down."

I let him get a couple hundred yards past the bridge before I started across. "Don't look down!" I kept telling myself, and lo and behold, I was across and feeling exhilarated. Now the work begins, I thought, because I knew those snow shoes were going to get a good workout breaking trail further up.

My machine was doing well because I was following in Dad's broken trail. He was already out of sight around the first bend because we were not to stop. We were gaining elevation fast and had to break as much trail as we could. Then I came around the next bend and there he was, stopped! What the !? We hadn’t gone a quarter of a mile. "What happened to the road?" I asked. "There isn't any," he replied. "It's down there at the bottom of the creek."

Mega Project

All of our summer work, gone in a flash. There it was, no road, for all to see. Over the years since the timber company last logged there, one spring the creek must have been high and washed 100 yards of road entirely away. All that was left was a barren hillside of sand and gravel with a drop of 300 feet to the creek below. "Now what?" I asked. "I guess we just start building a makeshift trail across the hillside along the bank," Dad said.

Well, if you think the bridge-building was a project, this was going to be a mega project. But first we had to build a trail under the trees that came off the hillside and piled up on this side of the road where it ended in mid-air. Of course it would have been a whole lot easier to have checked out this road last summer before we went to all the trouble of building a bridge.

It took us all day to build a trail across that embankment. It was a good thing we always carried a snow shovel, and Dad knew a few things about road-building having worked on the Alaska Highway during World War II.

We decided to break some more trail before daylight ran out, but we'd only gone another half mile when I'll be darned if we didn’t hit another washed-away road. We shook our heads in bewilderment. "We've come this far and done this much work," said Dad. "There's no turning back now. We’ll just come up tomorrow and work on this section."

Well, we eventually found our way to the head of Airy Creek, and that winter caught 35 marten, two lynx and three wolverine. There were remnants of old logging camps scattered about, some going back to the 1940s, and an old collapsed cookhouse and bunk house were great locations for our lynx sets. No more washed-out roads, and our bridge held up through the season.

We did it for income, of course, and it helped that Dad knew how to stretch a penny. But we also did it for the love of trapping, and for simply being out there. And we couldn't have done any of it without Dad's perseverance and stubborness, qualities which he passed on to me and which have helped me survive close to 50 years in the fur trade.

There is a saying that the only things we all have in common are birth, death, and taxes. If there is a fourth thing common to every human being on the planet, it is that human lives depend on killing animals. This is true for hunters, trappers, animal-rights activists, vegans, and everyone else, regardless of where we live, our cultural differences, or our lifestyle choices. I don’t say this out of callousness or for shock value; rather, to put every one of us on the same page, in the same common history book of our species. If only for a moment.

I would like to think we can all have the humility and honesty to acknowledge the fact that human life depends on the death of animals, despite how uncomfortable we may be with this truth. To that end, I won’t spend time going over the various ways that human civilizations and settlements displace wildlife and affect habitat. Many of us do our best to reduce our direct and indirect impacts on the natural world, but close as they may come, these impacts will never reach zero. None of us is exempt from the effects of human civilization on wildlife. The task as I see it is not so much to accept or refute this fact, but rather to reflect on our own understandings of it and what it means to have a relationship with animals that involves death.

One of the most common points of disagreement in conversations about animal ethics centers on the consumptive uses of animals. Concerns over the treatment of both wild and domestic animals and their use for food, fur, and other products is an important conversation and one that I believe should be of highest ethical importance to human beings; however, we often bring a set of unstated and embedded assumptions to these discussions that need to be examined if we are to ever truly understand our own ethics, have productive conversations with others, and be effective at conservation.

Reflecting on Foundational Concepts

One of the underlying assumptions that we need to critically reflect on in discussions over the use of animals is the very concept of killing. Our individual and collective understanding of the moral defensibility in killing animals and the nature of the human-animal relationship that is established through an interaction that involves killing are informed by our views of death itself.

In discussing the ethics around the use of animals, we must be thoughtful to the fact that understandings of central concepts such as death and killing are not universal. Cultures throughout the world have vastly different understandings of what it means to die, what happens after death, the relationship between life and death, and therefore what it means on a deep ethical level to kill an animal. Therefore, we cannot approach discussions with the assumption that we all understand the moral foundations of the topic in the same way. More importantly, we must be conscious not to assume that our own culturally-grounded way of understanding these concepts is correct. To approach conversations of such ethical gravity in that way is to demonstrate a sense of cultural centrism that has proven dangerous to both human cultures and ecological systems in the past.

It is possible that some of us have never really taken the time to deeply reflect on our own relationship with the death of wild animals. For the majority of the world that lives in urban centers and will never be personally involved in killing an animal, thinking about this may never be a necessity. In his examination of humanity’s relationship with nature and our own natural history, the author J.B. MacKinnon in The Once and Future World poignantly describes watching a grizzly bear feed on an elk calf. MacKinnon reflects on nature’s experience with death: “springtime in Yellowstone is not the season of gambolling fox kits ... but of the hungry bear and wary bison. Of death, that ordinary horror”. Killing is all around us all the time; whether and how we choose to understand that fact of life on a primal and philosophical level is our choice. MacKinnon goes on to suggest that “to endure among other species, you must experience the world as a place you share with them”. If we wish to share the world with wild creatures and natural processes, we owe it to ourselves to engage with them on their terms.

---

Consider the fact that most modern human beings eat next to nothing that is hunted or gathered from the terrestrial surface of the earth. This is an outcome that would strike our ancestors as bizarre if not apocalyptic, and yet it can’t be said to be the product of choice. We drifted to this point, generation by generation.

J.B. MacKinnon in "The Once and Future World"

---

Let me clear about what this is not. I dislike dead-end arguments in discussions about ethics. It might be tempting to dispute the suggestion that death and killing are equal parts culturally contingent concepts and natural parts of the world, as simply a hunter’s way of justifying his own actions. That has been suggested to me before and I will humour that idea, but it is far more complex than that. Human ethics change over time to incorporate new ideas and knowledge and this changing is precisely what keeps ethics strong and meaningful. Therefore, the suggestion that any single argument can settle an ethical debate is unconvincing at best and suspicious at worst. This is not a claim that killing wildlife is morally defensible because “we have always done it”. I don’t believe that historical precedent justifies continued practice. However, in the same way that history does not justify the present, neither can it be disregarded as irrelevant. So I do think that the long history of interaction between humans and wildlife that has always involved a predator-prey relationship makes the conversation worth having in light of that history and not in exclusion of it. Cultures and belief systems are built upon shared experiences and give rise to knowledge systems and worldviews that are rooted in the places of those experiences. It is the diversity of these cultures that contributes to different understandings of what it means to kill an animal and our conversations on the ethics of killing and using animals must include space for the wide variety of cultural views that exist in the world.

Multiple Worldviews

Our evaluation of the ethics in killing animals for our own uses is bound to be informed in some measure by our understanding of what death means and the subsequent emotions we attach to dying and being dead. It is helpful to consider examples of different cultural understandings of death. These contrasting worldviews around death mean that understandings about the relationship enacted with an animal in the act of killing it can also be very different. Bear in mind that I am highlighting two examples here and that the diversity of human cultural perspectives is nearly as wide and deep as the biodiversity of the natural world itself.

---

The dread of something after death, / The undiscover’d country

"Hamlet" by William Shakespeare

---

The Reverend Charles A. Curran, Professor at Loyola University of Chicago, discusses an understanding of death informed by Judaeo-Christian traditions. Curran explains that in Christian worldviews, death “immediately invokes in us the emotion of fear”. This fear of death is not so much a fear of the physical process of dying, but rather “the notion of the beyond that the word ‘death’ brings to us, because its fear is a fear of the beyond”. This fear is also related to the gravity of having to weigh the morality of our lives and what Curran describes as an “extreme ego anxiety about passing into nothingness” – the fear of irrelevance and being forgotten. There are other more obvious teachings in Christianity about what killing means for the morality of our own lives.

A Judaeo-Christian view of death has been imprinted on some of Western culture’s most influential pieces of art and literature, and it is perhaps only natural that our feelings around our own death would be imparted onto animals when we consider their death. Daniel E. Van Tassel, Professor of English at Muskingum College, notes “the stamp of such Christian views of death” in the “expression of fear at the imminence of death” among a number of Shakespeare’s characters. Van Tassel cites three reasons to fear death in Judaeo-Christian traditions: we fear losing the enjoyment of life and worldly pleasures, the emotional and physical pain that comes with death, and the eternal misery after death. In considering how such a culturally-dominant, if latent and subconscious, understanding of death may impact our view of killing animals, we can certainly identify in animal-rights and other anti-hunting/trapping campaigns references to the second fear of death: fear about the pain and suffering that killing brings. In this fear we see MacKinnon’s characterization of death, “that ordinary horror”.

---

Like other northern hunting peoples, many Yukon First Nation people conceive of hunting as a reciprocal social relationship between humans and animals.

Paul Nadasdy, in "Agricultural metaphors and the politics of wildlife management in the Yukon". 

---

In a book chapter I have frequently returned to in discussions over human-animal relationships, Paul Nadasdy, Associate Professor of Anthropology at Cornell University, discusses the contrasts between Western and Yukon First Nations’ understandings of the concept of wildlife management, focusing particularly on contrasting notions of ownership and control between cultures. Within a Yukon First Nations worldview, humans and animals interact on the basis of a reciprocal social relationship defined by the need to uphold certain responsibilities. Humans hunt wildlife but do so within the context of specific practices designed to maintain the relationship, practices that vary between cultures, but “commonly include the observance of food taboos, ritual feasts, and prescribed methods for disposing of animal remains, as well as injunctions against overhunting and talking badly about, or playing with, animals”. Maintaining the social relationship one has with animals is of utmost importance and in this particular cultural worldview, involves killing.

There is an element of control and agency that is important in understanding the contrast between different worldviews. In a Western worldview, humans are most commonly positioned above and in control of nature: the world is here to be used by humans. In, for example, a Yukon First Nations worldview, animals have agency and can choose not to present themselves to human hunters. Humans must therefore fulfill certain social obligations towards animals and these obligations are often carried out through hunting. The concept of killing and what it means to kill an animal is thus conceived of quite differently in a Yukon First Nations context than one dominated by Western knowledge and cultural traditions.

The idea that there exists a plurality of knowledges informed by one’s culture must accompany us into ethical conversations and decision-making around the use of animals. We must remember that in many cultures, a context of respect and gratitude is the very the foundation of how humans have come to understand a relationship with animals that involves killing.

Conclusions

I am not a religious person and I would not even suggest that I am spiritual. I have come to understand my actions and morality on my own terms and I have tried to inform that understanding as much as possible by lessons in nature, though inspiration for this understanding can come from many places. I want to make it clear that caring deeply about wildlife is not dependent on religious or spiritual guidance; I have thought and felt deeply about both the individual animals I have killed and about the populations and species of which those individuals were a part. When I kill an animal, there is an intense and undeniable connection with that individual – from the moment I first see it to every single time I cook a portion of it – and there is also a connection with that animal that feels more historic, a sense of shared history on the landscape. Animal-rights campaigns often focus on individual animals that have been given human names. This kind of anthropomorphism often loses the ability to situate the relationship between human and animals on an evolutionary scale. For me, it is precisely the simultaneous feelings of intense personalization with an individual animal and a depersonalization with the awareness that there is a deeper historic interaction that we are a part of that gives the encounter so much meaning.

One thing that many of us can agree on is that healthy ecosystems and wildlife populations are critical for the survival of our species and this planet. We might also agree that maintaining healthy ecosystems and wildlife populations depends on human appreciation and valuation of those places and species and in order for humans to care about and take care of the natural world, they need a personal relationship with it. It may be that some wish to redefine the foundation of this relationship in a way that reflects changing social and cultural norms, but this cannot be taken for granted and this new foundation cannot be laid without conscious and thoughtful reflection, otherwise we risk losing the historic relationships within which both humans and animals have mutually evolved.

We may personally disagree with particular conservation policies or strategies, but it is imperative that we maintain our connections with animals and understand that there are cases where this connection takes place through an interaction that involves death. I personally consider ethical concerns about animal welfare as one of our most important considerations in killing animals. However, when engaging in discussions with one another over the ethics of using animals, we need to be conscious of the foundational assumptions on which these conversations are built. We need to identify and critically reflect on the culturally specific concepts we bring to our decision-making around killing and understand and respect that ethics are a sliding scale throughout the world.

In doing so, we may find that misunderstandings and disagreements run deeper than the specific applications and policies we find ourselves debating and that we gain much more from engaging with a plurality of ethical perspectives than from disregarding them.