The World Trade Organisation (WTO) was formed on the principles of free trade and non-discrimination. However, its Dispute Settlement Body… Read More
The World Trade Organisation (WTO) was formed on the principles of free trade and non-discrimination. However, its Dispute Settlement Body recently announced that it is supporting the EU's ban on the commercial trade in seal products, a ban that was set up on the grounds that the legislation served the 'public moral concerns' of a select segment of the EU population.
But what is 'public morality', really? The WTO itself doesn't have a definition. The General Agreements on Tariffs & Trade (GATT) does, but only that it allows each country to set its own definition.
This is opening a huge can of worms. It could allow a deluge of restrictive trade measures being justified on the grounds of 'public morals'. For example, a WTO member could block the import of pharmaceuticals based on a 'moral' objection to reliance on animals in medical research. No scientific support or data - just the belief it's immoral.
Similarly, governments could impose restrictions on the importation of animal products based solely on 'moral' concerns related to the animal husbandry practices employed in a particular country. No incentive to improve its animal welfare standards or attempt to correct long-held misapprehensions.
To take an example close to home - people still believe the fur industry skins animals alive for their pelts. Why would workers do something so unnecessarily cruel and make their own jobs that much harder? They don't, but many still think they do.
And why would WTO member states bother to negotiate complex trade disputes if they can just assert a moral objection and ban it? A decade ago, the EU, Russia and Canada addressed ethical concerns over fur trapping and that led to some of the most stringent animal welfare standards in the world - ones that apply to this day.
That would never have happened if they'd just said it was 'morally wrong' and slammed the door on any further discussion.
Freedom of Choice Denied
It's actually a matter of freedom of choice - something we take as a right, but that this decision has damaged massively. If someone doesn't want to wear fur, or eat beef, they have every right to do so. The same applies if they do.
This crops up in the fur trade because animals are involved, and that makes it emotional and divisive. Using 'public morals' to ban an animal product doesn't address the underlying issue of animal welfare or species conservation, as animals will continue to be hunted and farmed in the banned country and virtually every other country as well.
Instead, surely the responsible way forward is to promote welfare standards that create an incentive. This became abundantly clear after my recent trip to Sweden and Ireland, where hundreds of thousands of fur-bearing animals are trapped and killed - and virtually all are discarded. Why? For conservation and animal management.
This applies to the red fox in Switzerland, the 200,000-300,000 muskrats trapped in the Netherlands every year and millions of animals trapped throughout Europe, virtually all of which are discarded. Many consider that to be immoral.
So in essence, the anti-fur campaigns have stunted improvements in animal welfare and conservation practices and denied millions of Euros to rural people. But easy images of traps and "poor, innocent animals" are all we ever see. If these are the effects of public morality in action, we are indeed on a slippery slope.
To be honest, my own personal experience tells me it can be an easy mistake to make. As a former member of parliament I suspect I was at times guilty of thinking I had the right to set a moral agenda when I passed laws. All too often our politicians get too involved - lecturing the public on what's right or wrong - or worse still making sweeping judgements perhaps based on a few hundred protest cards or e mails rather than thinking about the silent majority.
With hindsight, I recognise that we are in dangerous territory when a politician or a government seeks to try and form a range of moral standards or assumptions. Making laws based on morality troubles me. Laws based on a set of basic human rights' principles or scientific evidence is a better measure than a politician's rather flimsy interpretation of what he or she thinks the moral values of the electorate might be.
In their attempt to discredit the environmental credentials of the fur trade, activists often cite a “life cycle assessment” (LCA)… Read More
In their attempt to discredit the environmental credentials of the fur trade, activists often cite a “life cycle assessment" (LCA) produced by CE Delft, a Dutch research consultancy (see: NOTES, below). This study (The environmental impact of mink fur production, Delft, January 2011) found that: “Compared with textiles (including polyester, cotton, wool, and polyacrylic ‘fake furs’), fur has a higher impact on 17 of the 18 environmental themes, including climate change, eutrophication and toxic emissions.”
Because these claims, if true, would contradict our belief that fur is an environmentally responsible choice, we decided to take a closer look. It is lucky that we did!
Stated simply, we found that CE Delft’s negative assessment of fur results from several methodological assumptions or questionable statistics.
Among the most important concerns:
CE Delft used a significantly inflated figure (almost double our findings!) for the amount of feed required to produce farmed fur.
They ignored the fact that, because this feed is composed mostly of wastes from our food-production system, it could be considered an environmental benefit rather than a cost.
Mink manure made from soiled straw bedding and carcasses could also be assigned environmental credits rather than costs – for replacing synthetic fertilizers and fossil fuels.
Not least important, CE Delft discounts the environmental benefits of real fur apparel lasting much longer than fake furs or other textiles, i.e., if a real mink last five time longer than a fake fur coat, its environmental impact should be compared with that of five fakes, not one!
Let’s look at this CE Delft report in more detail ...
CE Delft (“Committed to the Environment”) describes itself as an "independent research and consultancy organization specialized in developing structural and innovative solutions to environmental problems. CE Delft’s solutions are characterized in being politically feasible, technologically sound, economically prudent and socially equitable.” [Socially equitable? Except for mink farmers, it would seem!]
This study, was commissioned by three European “animal-rights” groups that strongly oppose the use of fur: the Dutch Bont voor Dieren, the Belgian GAIA (Global Action in the Interest of Animals) and the Italian Lega Antivivisezione LAV). (No comment!)
Turning to the substance of this study: the feed used to produce mink is identified as one of two elements that account for most of the environmental costs of fur. This claim, however, is based on several assumptions:
- CE Delft sets out to compare 1 kilogram (kg) of mink fur with 1 kilogram of fake fur and other textiles. To this end, they propose that 11.4 mink pelts are needed to produce 1 kg of fur, and that each animal consumes close to 50 kg of feed (including a share for the mother). From these assumptions, CE Delft concludes that 563 kilograms of feed are required to produce one kilogram of fur (49.4 kg of feed x 11.4 pelts/kg of fur.), and this is the figure on which they base all their subsequent calculations of environmental impacts. [p.6]
- Our own survey of North American and European farmers – including statistics published by the Danish Faculty of Agricultural Science, Aarhus University (2010) -- suggests that it actually requires from 38-45 kg – or an average of about 41.5 kg of feed to produce a mink pelt. CE Delft’s figure for how many pelts are required to supply a kilogram of fur is also higher than what we found -- perhaps because their calculation was apparently based on two sample pelts provided by the Dutch activist group Bont voor Dieren, which may not represent a true average size? Using the same methodology as CE Delft but with a large data set provided by European fur auctions, we find that 1 kg of fur represents about 7.75 pelts – not 11.4, as CE Delft proposes. If an average of 41.5 kg of feed is required to produce one mink pelt, multiplying this by 7.75 pelts indicates that 322 kg of feed would be required to produce 1 kg of fur – i.e., a little more than half (57%) the amount of feed used by CE Delft in their calculations. This discrepancy alone explains much of the higher environmental impact they attribute to real fur.
- CE Delft also assumes that mink food is comprised of 70% chicken waste and 30% fish offal. But feed composition varies according to local availability. Thus, in Denmark (which produces three times more mink than Holland, where CE Delft is based) feed is more commonly composed of 80% fish offal and 20% chicken waste. But the environmental cost of fish offal is much lower than that of chicken wastes. In fact, in a 2013 follow-up study, CE Delft acknowledged that a mink diet based on fish rather than chicken would lower environmental impacts by 30%. [See, #6, below.]
- Most important of all: other uses would have to be found for this meat and fish waste -- or it would go into landfills or be incinerated -- if mink weren’t eating it. It could therefore be argued that an environmental CREDIT should be applied to mink food production, since the environmental costs of disposing of these meat and fish wastes are avoided.
In summary: Since mink feed is the predominant factor in 14 of the 18 environmental impacts that CE Delft considered, their assumptions raise serious questions about the credibility of their findings.
4. The second major source of environmental impacts identified by CE Delft is emissions associated with mink manure and other farm wastes.
Here again, CE Delft ignored the subsequent use of this manure and the environmental CREDITS that could be associated with reducing the need for artificial fertilizers when mink manure and other wastes (soiled straw bedding) are properly managed and applied to local agricultural lands. Mink carcasses and wastes are now also used to produce biofuels, thereby reducing the need for fossil fuels.
5. Finally,the way in which CE Delft framed the scope of its study has skewed its findings:
CE Delft did not do a complete, “cradle-to-grave” Life Cycle Assessment in its 2011 study. Instead, it did a partial (“cradle-to-gate”) analysis which included the environmental costs of raising of the mink on the farm, pelting, transportation, auction sale, and processing (dressing) – but stopped at the point when the fur would be made into a garment.CE Delft therefore completely ignored one of the most important environmental attributes of fur apparel, i.e., that it is much longer-lasting than most other clothing materials. Clearly, it matters whether the environmental costs of production are amortized over 5-10 years (fake fur coats) or 40, 50 or more years (real fur coats)!
6. To address this blatant methodological flaw, CE Delft published a follow-up study in June 2013 (“Natural mink fur and faux fur products, an environmental comparison”). This study completed the “life cycle” by assessing the manufacture, use/maintenance and ultimate disposal of real and fake (polyacrylic) furs – but again concluded that real fur apparel has a greater environmental cost than fakes. Here’s why:
- The new study used the same assumptions and calculations about mink feed production and manure/waste management that were presented in the first study – and these two elements still accounted for most of the environmental impacts.
- Furthermore, to blur the environmental advantages of fur apparel lasting much longer than fakes, CE Delft proposed several “scenarios”. It acknowledges that real fur may last as much as five times longer than fake, e.g., 30 years vs 6, as proposed in an LCA prepared for the International Fur Federation [DSS, 2011). But then it backtracks, suggesting that “it is conceivable that the lifespan is determined by the change in fashion; in this case the lifespan of a natural fur coat and a faux fur coat could be equal.” (p.5) This statement reveals ignorance or deviousness:it doesn’t seem to know (or doesn’t want its readers to know?) that fur apparel can be taken apart and completely reassembled (“remodeled”) as fashions change. This is one of fur’s important environmental attributes; no one throws away a fur coat because styles change. In fact, with the current revival of fur in fashion, retailers are busy remodeling coats their customers bought during the last fur boom, in the 1970s and 1980s, i.e. coats that are already 30–40 years old!
- CE Delft also claims that the longevity of real fur coats may be off-set by the environmental costs of cold storage during the off-season. They suggest that 30 years of seasonal cold storage would have more impact on climate change, for example, than the entire process of raising the mink, processing the pelts and producing the coat! (Figure 7, p. 34.) The energy costs of fur storage as estimated by CE Delft, however, are considerably higher than figures collected from real fur storage facilities. More to the point, most fur coats are simply not kept in special cold-storage vaults, especially now that many homes are air-conditioned through the summer months. Furthermore, off-season storage of furs has always been less common in Europe than in North America, and is almost non-existent in Russia and the booming new markets of Asia.
- More fundamentally: we could question CE Delft’s core contention that real and fake fur coats can be compared at all. The fact that people are prepared to pay considerably more money for real fur coats than for fakes would seem to confirm that they have different qualities and “value”.
- Finally, we note that neither CE Delft study appears to have been submitted for peer review.
In conclusion, CE Delft’s often-quoted claim that “fur has a higher environmental cost than fakes” appears to be based on a series of questionable assumptions and calculations. CE Delft is cautious in how it presents its findings, especially in its 2013 study where it provides a number of different “scenarios” to account for the uncertainties it acknowledges. Activists, however, show no such caution when they cite these findings.
The biggest threat to climate change, in fact, may be activist “hot air”!
Here are a few examples where the “CE Delft” study is cited in an attempt to discredit the environmental credentials of the fur trade:
1. “A study by consultancy firm CE Delft in 2011 found that the impact of fur production on 17 out of 18 environmental issues – such as climate change, ozone pollution and soil acidification – was found to be more harmful than when compared to common textiles.” From Cruel or cool? Worldwide sales of fur top £10 billion by Hayley Leaver, Metro.co.uk, 22 May 2013.
2. “PETA points to a 2011 study by a Netherlands consultancy firm CE Delft which compared the impact of fur production with common textiles on 18 different environmental issues such as climate change, ozone pollution, soil acidification and water and land use. ‘For 17 of the 18 issues, fur was found to be much more harmful than common textiles,’ says Ben Williamson, a spokesperson for PETA.” From Is the fur trade sustainable? By Tansy Hoskins, The Guardian, 29 October 2013.
3. “A 2011 study by Dutch independent researchers CE Delft calls fur production worse than textile production, in terms of environmental degradation. Carcinogens like chromium and formaldehyde, employed in dressing and dyeing processes, compromise fur’s biodegradability, not to mention ecological stability.” From Fur is Green. True or Faux? By Jody McCutcheon, Eluxe Magazine, 22 February 2013.
With fur now so prominent on the designer catwalks, in fashion magazines, and on the street, many publications are hosting… Read More
With fur now so prominent on the designer catwalks, in fashion magazines, and on the street, many publications are hosting debates about the ethics of wearing this noble but much-maligned material. Among all the arguments, for and against, one question is never asked: “Why is fur so controversial?”
True, animals are killed for fur. But more animals are killed for food every day in North America than are used for fur in a year!
But we don’t need fur, you say? Well, PETA and their friends argue that we don’t need to eat meat either.
The real reasons why fur is “controversial” may surprise you.
Let’s take a look ...
10 Top Reasons Why Fur Is “Controversial”
#1. The Fur Debate Is “Class War”: According to “animal-rights” philosophers, eating meat is no more justified than wearing fur. Even Peter Singer - whose book Animal Liberation launched the modern animal-rights movement – wrote that it is hypocritical to protest against the fur trade while most people eat animals daily. In practice, however, fur is an easy target because relatively few people wear it – and most of them are women. And fur apparel is expensive (because much of the work is done by hand) making it easy to dismiss as an “unnecessary luxury”.
Fur is a convenient cross-over issue for those who decry “capitalist exploitation" of both humans and animals. Thus, the “A” in “ALF” (Animal Liberation Front) is often circled – the graffiti code for “Anarchy” – and it is usually left-wing parties in Europe that endorse anti-fur positions.
The fact that those hurt by anti-fur campaigning are working people – aboriginal and other trappers, farm families, craftspeople – is something these “idealists” prefer to ignore. This is why PETA is so upset by the growing popularity of fur for small accessories or trim on parkas: this trend is making fur much more widely accessible, especially for young people.
#2. Fur as Scapegoat: We are bombarded with warnings that human activities are changing our climate, polluting the environment, destroying rainforests and driving record numbers of species into extinction.
These problems are complicated and solving them will require major changes in our lifestyles. So it may seem reasonable to claim that “if we care about nature, at least we should stop killing animals for frivolous products like fur!”
In fact, the trapping of wild furbearers is strictly regulated by state and provincial wildlife agencies to ensure that we use only a small part of the surplus nature produces each year. Endangered species are never used.
The modern fur trade is an excellent example of “the sustainable and responsible use of renewable natural resources”, a key ecological concept supported by all serious conservation authorities (International Union for Conservation of Nature, WWF, UNEP). Using renewable resources, like fur, is ecologically preferable to using synthetics derived from (non-renewable) petro-chemicals. And giving commercial value to wildlife provides a financial incentive to protect natural habitat, which is vital for the survival of wild species.
But why let facts get in the way of a good story?!
#3. “Media Sluts!” Speaking of stories, PETA co-founder and president Ingrid Newkirk explains its success in using the media to promote its issues (and brand!) as follows: “We’re media sluts ... we didn’t create the rules, we just learned how to play the game!”
PETA understands that media can’t resist running a photo feature about a starlet, supermodel or other "celebrity" – especially if they are female and undressed. So what if these women know nothing about conservation or wildlife biology, “the medium is the message”. Of course, getting on the evening news does not pay the bills. That’s where modern fund-raising technology comes in. (See #4)
#4. Follow the Money! Many people don’t realize that campaigning against fur and other animal-based industries has become a very lucrative business. PETA and its affiliates rake in some $30 million annually; the so-called Humane Society of the United States (HSUS) collects more than $100 million. HSUS execs pull down six-figure salaries. And there are dozens of other groups.
Very little of this money goes to animal shelters; most is churned back into driving more “issues” and fund-raising campaigns.
PETA alone has more than 100 employees writing letters to editors and planning photo ops. The media stunts are quickly followed up with direct-mail, fund-raising appeals: “Please help us to stop this atrocious suffering!”
Computer technology allows this thriving new protest industry to target zip codes most likely to contribute. The money collected far exceeds what the fur trade – an artisanal industry comprised of thousands of small-scale, independent producers – can devote to telling their side of the story. So the activist message is most often heard – creating the impression that “there must be something wrong with the fur trade!”
As a leading animal activist once told me: “You can’t win because you have to spend money to fight us, but we make our money attacking you!”
#5. Fur as Political Football: Lobbying to ban the production or sale of fur is emerging as a favorite activist tactic – especially because they don’t even have to win for it to work!
Political campaigns transform the parochial views of special interest groups into “hard news”. Well-informed journalists may resist providing free publicity for PETA’s street theater, but they cannot easily ignore a political campaign. And legislative bans carry a deeper message: if governments are prepared to shut down a tax-paying business, surely this must be a very evil industry indeed!
In fact, the real message of politics is ... politics.
Political attacks on the fur trade generally succeed only at the municipal level (an incestuous world where very few councillors make the decisions), or in countries with proportional representation. In these countries (including most of Europe), there are so many parties that complex coalitions are needed to cobble together a majority. Mink farmers (or seal hunters) wield limited economic clout – and fewer votes – making them ideal sacrificial lambs to bring left-wing or “green” partners into government coalitions.
Meanwhile, European governments now pay trappers to kill muskrats, (to protect dykes and farmland in Belgium and the Netherlands), or badgers (in Britain, to control bovine tuberculosis) – and destroy the furs. And while the EU banned the import of sealskins, fishermen there can shoot seals to protect their nets, without regulations or oversight, so long as they don’t sell the pelts!
Another revealing example is Israel, where a few members of the Knesset are hoping to ban all fur sales. Because there is almost no fur trade in Israel, it is very tempting for the government to yield to such pressures; there is no domestic downside. A fur ban in Israel would change almost nothing in that country, but activists hope to use it as a precedent for similar initiatives in Europe and North America – a rare example of “progressive” groups citing Israel as an ethical leader!
#6. Nature as Disneyland: Not so long ago, most North Americans still had family on the land. Summers might include visits with grandparents or other relatives on the farm – people who understood that nature is not Disneyland and animals are not talking cartoon characters.
Today, for the first time in human history, most of us live in cities. We have little direct contact with (living) animals that are not pets. We do not know that taking some animals each year may be the best way to keep the rest of the population stable and healthy. Or that wildlife must be controlled to protect property and habitat (e.g., from beaver flooding), to protect nesting birds and their eggs from predators (coyotes, foxes), to prevent the spread of dangerous diseases (e.g., rabies in raccoons, skunks), and for many other reasons.
When our meat comes in Styrofoam trays in the supermarket, we are easily shocked by images of animal slaughter for any purpose. Animal activists complain that industrial/urbanized society has lost respect for nature and animals – but, ironically, their campaigns attack the livelihoods and cultures of the few people who still live close to the land.
#7. Harassment of Women: We are rightfully disgusted when women are attacked in some countries for wearing their skirts too short or not covering their heads. Animal activists, however, have little to learn from religious extremists when it comes to harassing women.
Some notable anti-fur slogans have included: “It Takes 40 Dumb Animals to Make a Fur Coat, But Only One to Wear It!” and “Shame!”, an HSUS campaign showing a woman in fur hiding her face with her handbag. The goal is clearly to intimidate women, to make them feel uncomfortable wearing fur.
One wonders, would anti-fur campaigning have become so aggressive if men wore most of the fur coats? Perhaps PETA would show more moral conviction if they demonstrated against the use of leather by motorcycle gangs!
#8. Politically-Correct Bullies: “If you don’t remove fur from your store, we will picket every day before Christmas with a large-screen TV showing animals being skinned alive!”
When fur represents only a small proportion of their sales, fashion retailers cannot easily resist this sort of threat, even if fur is perfectly legal and their customers want to buy it. Those who persist may find their locks glued or windows broken. Or their homes may be splattered with red paint, their neighborhoods plastered with posters denouncing them as “murderers”. Security costs soon outweigh potential profits – or principles about freedom of choice.
When the mafia targets businesses in this way, it’s called a protection racket. When foreigners use threats of violence to make us do what they want, it’s called terrorism. But retailers targeted by animal activists are on their own; their tormenters are called “idealists”. And if the retailer decides to buy peace, their decision to drop fur is trumpeted by the bullies as a “moral victory” – and more proof that fur is “controversial”.
#9. Seeing Is Believing! Nothing has done more to fuel the fur “controversy” than a number of shocking videos posted on the web. These videos show animals in very bad condition on fur farms and even, in one particularly horrific example, an Asiatic raccoon being skinned while clearly still conscious, in a dusty village square somewhere in China.
Pictures are worth a thousand words and videos don’t lie ... or do they?
The injured animals shown in one “US fox farm” video were actually being kept for urine, to produce hunting lures. The farm never sold fur – fur from such poorly cared-for animals would have little or no value – and was later forced to clean up its act by the Illinois Department of Natural Resources. (The video mentions none of this.)
The Asiatic raccoon-skinning video is particularly upsetting, and especially dubious. No one would skin an animal alive. Morality aside, a conscious animal moves, increasing the risk of damaging the fur or cutting the operator. And with the heart still beating, an animal bleeds more, unnecessarily soiling the fur.
The only logical conclusion, shocking as this may be, is that someone paid a poor villager to do this terrible act for the camera.
When this video was first released by a Swiss animal rights group, in 2005, the International Fur Federation requested the full, uncut tape, with information about when and where it was filmed, so an investigation could be launched. There was no response – a strange reaction from a group supposedly concerned about animal welfare. Unless, of course, the real goal was to fuel controversy!
#10. A Culture in Search of Values: Above all, the controversy sparked by fur reflects a confusion of values in our fast-changing society.
Wherever they were from, our grandparents lived in cultures with very clear ideas about what we should eat or wear, how we should speak or act. Urbanization, globalization, secularism and multi-culturalism have changed all that. It is no longer always clear what is right or wrong.
Without a social consensus, we live in constant doubt; sects flourish, politics become increasingly polarized, conspiracy theories abound. A simple trip to the grocery store becomes an existential experience: Should we eat meat? Is it better to buy organic or locally-produced food? What about low salt, high carbs, GMOs?
In this cloud of nutritional, ecological and ethical confusion, fur can become a flashpoint for the clash of urban and rural cultures, for troubling questions about our relationship with nature and animals, and, not least important, for the tension between collective values and individual freedom of choice.
Final Word – Fur Leaves No One Indifferent!
Fur means different things in different cultures. Aboriginal people believed they could partake of animal power by wearing fur and that using these “gifts” showed respect for the animals that gave themselves so that humans might survive. (Much like many of us still say grace before meals.) Furs have also often conveyed status and power: furs adorn ceremonial robes and, in the Middle Ages, strict laws determined which furs might be worn by different classes. Ultra-Orthodox Jews wear fur-trimmed hats (streimels) on the Sabbath, to spiritually elevate both man and animal.
In the golden years of Hollywood, furs represented luxury and sensuality – as they still do for many. Today, animal activists would like to associate the wearing of fur with human arrogance and guilt, even as a new generation of designers rediscovers its natural beauty and makes fur more versatile and accessible than ever before. While some now denounce the fur trade as a crime against nature, others argue quite the contrary, i.e., that wearing and admiring fur can remind modern city dwellers that we are, ultimately, dependent on nature for our survival.
And this, perhaps, is the true nut of the fur debate: are humans “a rogue species”, “a cancer on the planet” that would be better eliminated, as some “deep ecologists” and the “voluntary human extinction movement” would have us believe? Or are we truly part of nature, a natural predator with as much right to be here as any other species (although with greater responsibilities, because of our unprecedented power and knowledge)?
Fur, in summary, has always been more than a beautiful, natural material. Fur has always had symbolic meaning, a powerful hold on the human imagination. The current “controversy” about fur is just the latest example of the on-going attraction of the most precious of natural clothing materials.
As someone raised in the fur trade (my grandfather arrived in Canada one hundred years ago, in 1913, as a… Read More
As someone raised in the fur trade (my grandfather arrived in Canada one hundred years ago, in 1913, as a young artisan furrier), I have long felt that something important was missing from most discussions about fur. What has been missing is the voice of the knowledgeable and passionate people who work in this remarkable heritage industry.
Truth about Fur is intended to fix that. The new web-portal provides easy access to information about the North American trade that has often been difficult to research. And everything is presented by people who are personally involved: wildlife biologists and veterinarians, trappers and fur farmers, processors, designers and craftspeople.
This blog is a place for wider-ranging discussions about the ecological, social and even philosophical implications of fur in our society. Again, you will hear the voices of the real people of the fur trade.
Fur has long been recognized as a prestigious, natural material – some would say the ultimate luxury – but the trade itself has been a black box. The people behind the glamorous coats have been invisible. Often talked about, but rarely heard. That’s too bad because, as you will see in this blog, they have some fascinating stories to tell.
In my first posts, I will explore the reasons why there is a controversy about fur – and why it matters. The real reasons may surprise you!