Aflicktion: The Wreck of Hope

Originally uploaded by ocean.flynn.

Flynn-Burhoe, Maureen. 2007. “Nanuq of the North II: Animal Rights vs Human Rights.” Speechless. Uploaded January 3, 2007.

The Bush administration took advantage of the way in which all eyes turn towards Santa’s North Pole, where big-eyed talking polar bears, reindeer and seals live in harmony, to announce that they would save these creatures from Nanook of the North. See story.
For a divergent point of view read Nunatsiak News article.

Nanook (nanuq Inuktitut for polar bear) was the name of the Eskimo hunter captured on film in the first documentary ever produced, Robert Flaherty’s (1922) Nanook of the North , — still shown in film studies survey courses. Nanook the Stone Age-20the century hunter became an international legend as a lively, humourous and skillful hunter of polar bears, seals and white fox who tried to bite into the vinyl record Flaherty had brought with him. (The real “Nanook” died of tuberculosis (Stern 2004:23) as did countless Inuit from small communities ravaged by one of the worst epidemic’s of tuberculosis on the planet.)

On August 13, 1942 in Walt Disney studios’ canonical animated film Bambi it was revealed that many animals with cute eyes could actually talk and therefore shared human values. Nanook and his kind became the arch enemy of three generations of urban North Americans and Europeans. Hunters were bad. Cute-eyed animals that could talk were good. Today many animals’ lives have been saved from these allegedly cruel hunters by the billion dollar cute-eyed-talking-animals-industry.

The White House has once again come to the rescue of these vulnerable at-risk animals. (There was an entire West Wing episode in which a gift of moose meat was rejected by all staff since it came from a big-eyed-talking-animal. See Ejesiak and Flynn-Burhoe (2005) for more on how the urban debates pitting animal rights against human rights impacted on the Inuit.) Who would ever have suspected that the Bush administration cared so much about the environment that they would urge an end to the polar bear hunt, already a rare phenomenon to many Inuit since their own quotas protected them?

When I lived in the north the danger for polar bears did not reside in the hearts of hunters. Nanuq the polar bear who could not talk was starving. He hung out around hamlets like Churchill, Baker Lake or Iqaluit, looking for garbage since this natural habitat was unpredictable as the climate changed. Some people even insisted that there was no danger from the polar bear who had wandered into town since he was ’skinny.’ That did not reassure me! I would have preferred to know that he was fat, fluffy and well-fed. Polar bears die from exhaustion trying to swim along their regular hunting routes as ice floes they used to be able to depend on melted into thin air literally. They die, not because there are not enough seals but because they need platform ice in the right seasons. That platform ice is disappearing. They die with ugly massive tumours in them developed from eating char, seals and other Arctic prey whose bodies are riddled with southern toxins that have invaded the pristine, vulnerable northern ecosystem. Nanuq is dying a slow painful death. Nanuq is drowning. Although he doesn’t sing he is a canary for us all.

Climate change and southern industrial toxins affect the fragile ecosystem of the Arctic first. The Inuit claimed in 2003,“Global warming is killing us too, say Inuit .”This is why Sheila Watt-Cloutier laid a law suit against the administration of the United States of America. Now the handful of Job-like Inuit who managed to survive the seal hunt fiasco of the 1980s and are still able hunt polar bear, will have yet another barrier put between them and the ecosystem they managed and protected for millennia. When I see Baroque art and read of the Enlightenment, I think Hudson’s Bay and the whalers in the north. It wasn’t the Inuit who caused the mighty leviathan to become endangered. Just how enlightened are we, the great grandchildren of the settlers today? Who is taking care of our Other grandparents?

Since the first wave of Inuit activists flooded the Canadian research landscape fueled by their frustrations with academic Fawlty Towers they morphed intergenerational keen observation of details, habits of memory, oral traditions and determination with astute use of artefacts and archives to produce focused and forceful research. When Sheila Watt-Cloutier representing the Inuit Circumpolar Conference (ICC) was acknowledged with two awards in one year for work done to protect the environment, I wondered how many cheered her on.

I don’t cheer so much anymore. I am too overwhelmed, too hopeless to speak. I myself feel toxic, perhaps another pollutant from the south — my name is despair. I don’t want to dampen the enthusiasm of those activists who still have courage to continue. For myself, I feel like the last light of the whale-oil-lit kudlik is Flicktering and there is a blizzard outside.

Footnotes:

From wikipedia entry Sheila Watt-Cloutier

In 2002, Watt-Cloutier was elected[1][4] International Chair of ICC, a position she would hold until 2006[1]. Most recently, her work has emphasized the human face of the impacts of global climate change in the Arctic. In addition to maintaining an active speaking and media outreach schedule, she has launched the world’s first international legal action on climate change. On December 7, 2005, based on the findings of the Arctic Climate Impact Assessment, which projects that Inuit hunting culture may not survive the loss of sea ice and other changes projected over the coming decades, she filed a petition, along with 62 Inuit Hunters and Elders from communities across Canada and Alaska, to the Inter-American Commission on Human Rights, alleging that unchecked emissions of greenhouse gases from the United States have violated Inuit cultural and environmental human rights as guaranteed by the 1948 American Declaration of the Rights and Duties of Man.[5]

2. See also David Ewing Duncan’s “Bush’s Polar-Bear Problem” Technology Review: The Authority on the Future of Technology. From MIT. Information on Emerging Technologies. March 09, 2007. Duncan claims “The administration tells scientists attending international meetings not to discuss polar bears, climate change, or sea ice.”

Note:

See We Feel Fine for innovative use of this image in an upcoming publication.

Digitage elements:

Caspar David Friedrich’s (1824) The Sea of Ice
Tujjaat Resolution Island, abandoned, DEW line station DINA Northern Contaminated Sites Program (CSP) web site
My photo of ice floes in Charlottetown harbour, March 2000
A section of my acrylic painting entitled Nukara (2000)

Selected Bibliography

Eilperin, Juliet. (2006). ““U.S. Wants Polar Bears Listed as Threatened.” Washington Post Staff Writer. Wednesday, December 27, 2006; Page A01

Fekete, Jason. 2008. “Nunavut opposes anti-polar bear hunt movement in U.S.” Calgary Herald. May 29, 2008

Gertz, Emily. 2005. The Snow Must Go On. Inuit fight climate change with human-rights claim against U.S. Grist: Environmental News and Commentary. 26 Jul 2005.

The Guardian. 2003. ““Inuit to launch human rights case against the Bush Administration.”

Stern, Pamela R. 2004. Historical Dictionary of the Inuit. Lanham, MD:Scarecrow Press.

DEW line contaminated sites in Nunavut.

www.guardian.co.uk/international/story/0,3604,1104241,00….

www.grist.org/news/maindish/2005/07/26/gertz-inuit/index….

This will be updated from EndNote. If you require a specific reference please leave a comment on this page.

Creative Commons Canadian Copyright 2.5 BY-NC-SA.

Fortier, director of ArcticNet, international conference on defence and security in Quebec City November 15, 2007 that the worst-case scenarios of dramatic polar sea ice melting are becoming reality. Geopolitical tensions are increasing between circumpolar nations re: securing territory, resource claims and shipping rights in the Arctic.

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Canadian Department of Fisheries and Oceans researcher admits that migratory sea mammals, particularly ringed seals and beluga, continue to be poisoned by mercury at increasing levels from unknown sources. The benefits of Inuit food: caribou, whale (beluga) or ring seals, rich in vitamins, nutrition and low in oil are greater than the health risks.

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The Guardian, (2003/12/11) Global warming is killing us too, say Inuit. The Inuit people of Canada and Alaska are launching a human rights case against the Bush administration claiming they face extinction because of global warming. By repudiating the Kyoto protocol and refusing to cut US carbon dioxide emissions, (25% of the world’s total).

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Flynn-Burhoe, Maureen. 2007. “Nanuq of the North II: Animal Rights vs Human Rights.” Speechless. Uploaded January 3, 2007.

Finally in December 2006 Bush blinks, but why now? The Bush administration took advantage of the way in which all eyes turn towards Santa’s North Pole, where big-eyed talking polar bears, reindeer and seals live in harmony, to announce that they would save these creatures from Nanook of the North. Is this for the environment or for votes? See story.

read more | digg story

Nanook (nanuq Inuktitut for polar bear) was the name of the Eskimo hunter captured on film in the first documentary ever produced, Robert Flaherty’s (1922?) Nanook of the North, — still shown in film studies survey courses. Nanook the Stone Age-20the century hunter became an international legend as a lively, humourous and skillful hunter of polar bears, seals and white fox who tried to bite into the vinyl record Flaherty had brought with him. (The real “Nanook” died of tuberculosis as did countless Inuit from small communities ravaged by one of the worst epidemic’s of tuberculosis on the planet.)

On August 13, 1942 in Walt Disney studios’ canonical animated film Bambi it was revealed that many animals with cute eyes could actually talk and therefore shared human values. Nanook and his kind became the arch enemy of three generations of urban North Americans and Europeans. Hunters were bad. Cute-eyed animals that could talk were good. Today many animals’ lives have been saved from these allegedly cruel hunters by the billion dollar cute-eyed-talking-animals-industry.

The White House has once again come to the rescue of these vulnerable at-risk animals. (There was an entire West Wing episode in which a gift of moose meat was rejected by all staff since it came from a big-eyed-talking-animal. See Ejesiak and Flynn-Burhoe (2005) for more on how the urban debates pitting animal rights against human rights impacted on the Inuit.) Who would ever have suspected that the Bush administration cared so much about the environment that they would urge an end to the polar bear hunt, already a rare phenomenon to many Inuit since their own quotas protected them?

When I lived in the north the danger for polar bears did not reside in the hearts of hunters. Nanuq the polar bear who could not talk was starving. He hung out around hamlets like Churchill, Baker Lake or Iqaluit, looking for garbage since this natural habitat was unpredicatable as the climate changed. Some people even insisted that there was no danger from the polar bear who had wandered into town since he was ’skinny.’ That did not reassure me! I would have preferred to know that he was fat, fluffly and well-fed. Polar bears die from exhaustion trying to swim along their regular hunting routes as ice floes they used to be able to depend on melted into thin air literally. They die, not because there are not enough seals but because they need platform ice in the right seasons. That platform ice is disappearing. They die with ugly massive tumours in them developed from eating char, seals and other Arctic prey whose bodies are riddled with southern toxins that have invaded the pristine, vulnerable northern ecosystem. Nanuq is dying a slow painful death. Nanuq is drowning. Although he doesn’t sing he is a canary for us all.

Climate change and southern industrial toxins affect the fragile ecosystem of the Arctic first. The Inuit claimed in 2003,“Global warming is killing us too, say Inuit .”This is why Sheila Watt-Cloutier laid a law suit against the administration of the United States of America. Now the handful of Job-like Inuit who managed to survive the seal hunt fiasco of the 1980s and are still able hunt polar bear, will have yet another barrier put between them and the ecosystem they managed and protected for millennia. When I see Baroque art and read of the Enlightenment, I think Hudson’s Bay and the whalers in the north. It wasn’t the Inuit who caused the mighty leviathan to become endangered. Just how enlightened are we, the great grandchildren of the settlers today? Who is taking care of our Other grandparents?

Since the first wave of Inuit activists flooded the Canadian research landscape fueled by their frustrations with academic Fawlty Towers they morphed intergenerational keen observation of details, habits of memory, oral traditions and determination with astute use of artefacts and archives to produce focused and forceful research. When Sheila Watt-Cloutier representing the Inuit Circumpolar Conference (ICC) was acknowledged with two awards in one year for work done to protect the environment, I wondered how many cheered her on.

I don’t cheer so much anymore. I am too overwhelmed, too hopeless to speak. I myself feel toxic, perhaps another pollutant from the south — my name is despair. I don’t want to dampen the enthusiasm of those activists who still have courage to continue. For myself, I feel like the last light of the whale-oil-lit kudlik is Flicktering and there is a blizzard outside.

Footnotes:

From wikipedia entry Sheila Watt-Cloutier

In 2002, Watt-Cloutier was elected[1][4] International Chair of ICC, a position she would hold until 2006[1]. Most recently, her work has emphasized the human face of the impacts of global climate change in the Arctic. In addition to maintaining an active speaking and media outreach schedule, she has launched the world’s first international legal action on climate change. On December 7, 2005, based on the findings of the Arctic Climate Impact Assessment, which projects that Inuit hunting culture may not survive the loss of sea ice and other changes projected over the coming decades, she filed a petition, along with 62 Inuit Hunters and Elders from communities across Canada and Alaska, to the Inter-American Commission on Human Rights, alleging that unchecked emissions of greenhouse gases from the United States have violated Inuit cultural and environmental human rights as guaranteed by the 1948 American Declaration of the Rights and Duties of Man.[5]

Digitage elements:

Caspar David Friedrich’s (1824) The Sea of Ice
Tujjaat Resolution Island, abandoned, DEW line station DINA Northern Contaminated Sites Program (CSP) web site
My photo of ice floes in Charlottetown harbour, March 2000
A section of my acrylic painting entitled Nukara (2000)

Selected Bibliography

Eilperin, Juliet. (2006). ““U.S. Wants Polar Bears Listed as Threatened.” Washington Post Staff Writer. Wednesday, December 27, 2006; Page A01

Gertz, Emily. 2005. The Snow Must Go On. Inuit fight climate change with human-rights claim against U.S. Grist: Environmental News and Commentary. 26 Jul 2005.

The Guardian. 2003. ““Inuit to launch human rights case against the Bush Administration.”

DEW line contaminated sites in Nunavut.

www.guardian.co.uk/international/story/0,3604,1104241,00….

www.grist.org/news/maindish/2005/07/26/gertz-inuit/index….

This will be updated from EndNote. If you require a specific reference please leave a comment on this page.

Creative Commons Canadian Copyright 2.5 BY-NC-SA.

Benign colonialism for dummies: how to impress OECD while Canada’s First People live in Brazil-like favela. Canadian Public Policy research has been usefully challenged by seasoned journalist Atkinson Fellow Marie Wadden’s recent series which continues her research begun in 1978 in response to the hidden horrors of Canada’s Innu town, Davis Inlet. The True North strong and free has been limping for a long time.

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Neither Left nor Right, just wrong

Decades later, Wadden concerned about the elusive solutions for problems of addiction in Canadian Aboriginal continues her research by visiting remote communities to find stories that will unsettle Canadian complacent apathy, compassion fatigue and worldly-wise jaded perspectives. We just do not want to give up the adventure stories that inspired our youth of Arctic explorers in frozen, isolated, hinterland Hudson Bay posts. Perhaps her shocking series will shake our stubborn pryde in our grandfathers’ mythologies while shamefully neglecting tragic tales from our Other grandparents.
Her passion for the subject earned her the 2005 Atkinson Fellowship in Public Policy and led her to a year-long, cross-country trek to look at the causes, effects and potential solutions to the addiction crisis among Aboriginals. Her series of stories — Tragedy or Triumph; Canadian Public Policy and Aboriginal Addictions — is appearing in the Star and online at thestar.com/atkinson. Wadden began her career at CBC television in Newfoundland 27 years ago and has won numerous journalism awards. The St. John’s resident is the 17th winner of the Atkinson Fellowship and the first from east of Montreal. The fellowship, sponsored by The Atkinson Charitable Foundation, the Toronto Star and the Beland Honderich family, aims to further liberal journalism in the tradition of Joseph E. Atkinson, the Star’s founder. The Atkinson Series, Tragedy or Triumph, Canadian Public Policy and Aboriginal Addictions

Seven years in a Third World military dictatorship did not prepare me for the harsh reality of the everyday lives of Canadian Inuit and First Nations. I felt shame, powerlessness and confusion stemming from years of work as insider in cultural institutions devoted to Inuit studies. It took me ten years to build heightened levels of trust so all the stories pored out. The more I learned and accepted without offering bandaid solutions, patent excuses, weak explanations or high-haded social theories, the more stories seemed to come to me. It was as if I had a pair of antennas, an open channel to a stream of unending stories each one corraborating the other. The more I learned the more I questioned so I paralleled the kitchen table accounts with deep research into footnotes of published materials, Hansards, and cross-disciplinary work. I asked more specific questions of Inuit elders and the knowers in communities. (The knowers were often Inuit women of any age who had been chosen to learn more because of their superior abilities to learn languages. Their emotional maturity, discretion and wisdom was daunting. Often stories were shared in whispers. I would never get permission to share them. Potent stories of individual personal strength, survival could not be shared because the surviving members of the perpetrators of violence and injustice were still alive. In small isolated hamlets there are systems of power in everyday life that are as imposing as those on parliament hill. This explains why a convicted sex offender can be chosen to represent a community (where family violence is extremely high — off the charts in terms of the Canadian average) in the political arena. In Third World countries there is always the hope that education and maturity, in civil society and democracy, might provide improved access to human rights for citizens. My despair, my overwhelming sense of hopelessness, became consuming as I realized that this tragedy was taking place in one of the more advanced democracies with a relatively informed civil society. I began to meticulously develop a detailed timeline of the social histories of First Nations, Inuit (and African-Canadians). I would take the stories shared by friends and students and cross-reference them with dates provided by classical ethnographers, anthropologists, art historians, museologists, geographers, geologists, administrators and Hudson Bay Company reports. I reread the entire series of Inuit Studies, Inuit Art Quarterly and realized that it was not bad research on my part that made me so shamefully unaware. The very cultural institutions on whom we depend for insight into our shared communal memories, these institutions have failed us miserably. They continue to perpetrate distorted histories insisting covertly on presenting a benign colonialism. Examine the brilliant RCAP, the most in-depth (and expensive) report, undertaken using a progressive research methodology called Participatory Action Research (PAR). It’s on-line and available for anyone! Read the section on how our institutions of public curricula were specifically called upon to reexamine distorted histories in collaboration with Inuit and First Nations communties. The do as I did and examine what these institutions have done since then. A tourist visiting Canada’s cultural institutions, either virtually or in glass, steel and stone buildings, such as the National Gallery of Canada or the Museum of Civilization, or exploring Cybermuse, will not learn of the depth of despair of First Nations and Inuit communties. They will leave perhaps learning something of the heroic status of the Hudson’s Bay Company, Inuit art cooperatives, the benefits to Inuit of entering the international art market, the exquisite aesthetics of Inuit clothing from the pre-1950s, Inuit legends shortened and deformed for consumer tastes. They will learn about the dynamic Inuit culture as if the best of the culture sank with the Nascopie. Explorers and Hudson Bay Company employees are heroized when their work should now be reviewed through the lens of the informed, intelligent generation born in the 1930s and 1940s. Remove the overt desire to portray colonialism in Canada’s north as benign, to continue to cherish histories of post WWII heroism of southerners who conquered the hinterland to benefit all Canadians. Challenge the assumptions that learning English, the market system and the northern form of Canadian democracy was beneficial in the long-run. Unsettle the assumption that the errors were in the past and we should all move on. The litany of mistakes outlined in this brilliant, moving, informed series can be complemented by a thorough reading of one of Canads’ most-difficult-to-read stories, Mistakes. Let’s ask the communal archives of memory for the answers to the questions about what really happened to Inuit-Scottish, Inuit-Danish and Inuit-Icelandic children abandoned in the 1930s, 1940, 1950s, 1960s by their fathers who returned south and built profitable careers on their heroism, adventures in Canada’s north while ignoring pleas from their former partners, and even own children abandoned to the care of small vulnerable hamlets. We no longer accept that the genetic pool of the Scottish, British, American, Danish and Icelandic improved Inuit and First Nations do we? How can we continue in 2006 to lionize those who felt pryde in their improvement of the gene pool? Is there no way that we can honour our blue eyed grandfathers without simply forgetting. We need serious, committed memory work on the level of what has been done in Post WWII Europe. The situations are in no way the same. But the revamping of our institutions of communal memory is just taking too long. In Post WWII Europe it became evident over the decades that it could not be ignored by national cultural institutions. In Canada it has been politically shrewd to use delaying tactics in our museums just as we have in land claims issues, and the dozens of other recommendations of the RCAP. Read the most recent articles by Canada’s anthropologist and you will find apologies for these institions arguing that great progress has been made. After al we do have an Algonquin canoe floating silently in the Group of Seven section of the National Gallery of Canada. Silently is the word. Speak to renowned Algonquin elder William Commanda and put his voice through a loud speaker in those galleries. Listen to him describe the starvation when tourism trade grew as southerners flocked north to enjoy the Canadian Shield. Hear his gentle, firm voice as he describes in elaborate detail how he built canoes to stave off starvation as the First Nations communities were denied access to their fishing camps which had become the land of the tourists. He speaks without rage. His voice is still powerfully spiritual. He calls for a freeing of the rivers from the damage of the dams. In the room devoted to Canadian art of the 1950s install a Stan Douglas type piece where the voices of Inuit and First Nations whose lives were irrevocably changed by the one of the worst incidence of TB on the planet speak of their grandfathers, camp leaders, fathers, the hunters, trappers and fishers buried in unmarked graves near Moose Factory’s sanitorium.

In the National Gallery of Canada’s Inuit Art section (in the basement) remind visitors that the artists whose works continue to be revered, have suffered starvation in Canada in the 1940s and 1950s, have succumbed to alcoholism, and drugs, that they have met violent deaths through suicides, murders, or in preventable house fires. How many Canadians know the other stories connected to Inuit women artists who made history when they were honoured with the Order of Canada, Canada’s highest award or the Royal Canadian Academy? One died alone in a hospital near Montreal in the 1980s, so depressed because of her linguistic isolation (she could only speak Inuktitut) that she gave away her ulu, the woman’s knife so affectionately mentioned in articles about Inuit art. Another was confused at one time when nortern officials refused food to her family during the peoriod of starvation in the 1950s. What about Canada’s most widely admired Inuit artist whose works are honoured internationally who was now ill, forced to live on city streets and was so badly beaten by police he carried a lump on his forehead for weeks. They and/or their families still live in houses where the entire contents of their fridges are a plastic bottle of ketchup and mustard. The have developed diabetes. A few have become violent and abusive. So many Inuit artists are in the Baffin Correction Centre at any given time that local people suggest a visit as part of the itinerary for Iqaluit, Nunavut’s art scene. Then let’s see some footage of the renowned Inuit elder and activist, as he describes through his son, artist and interpretor, his trip to New York or his interpretation of one of his carvings. Let’s hear him sing with tears in his eyes, the song he wrote for the homeless man on the streets of New York. Where is the strong articulate voice of Sheila Watt-Cloutier in any contemporary site claiming to represent to Inuit culture? If you do not know this name you should. She has made history. What about Paul Okalik, Peter Erniq. These are names all Canadians should know. Let’s begin with something simple: honest, inclusive timelines. Let’s contextualize stories about Inuit culture. Stop funding Inuit studies unless there is a critical component that examines issues, not as tidy sanitized disciplines that claim to be protecting Inuit art and culture from the sordid truths of everyday life. Inuit art and culture are dynamic, alive, robust. The Inuit art and culture market will survive but perhaps not by continuing to enrich southerers or those who live decades in the north, return to the south and continue to become enriched on their insider knowledge. If Inuit benefited fully from their own art production in a sustainable, equitable fashion there would be far less need of so much government intervention. There is more percapita talent in the tiny hamlet of Clyde River waiting for a venue than there is many southern cities. There is also far more youth suicide, violence against women and despair.

Footnotes:

The private Atkinson Foundation, founded in 1942 by former publisher of The Toronto Star, promotes social and economic justice in the tradition Joseph E. Atkinson. This includes the work of Armine Yalnizyan, (2000), “Inequality Rises As More Families Slide To The Bottom Of The Income Scale: Tax cuts don’t address economic reality says new report,” Centre of Social Justice, January 27, 2000 http://www.atkinsonfoundation.ca/publications/The_Great_Divide_Armine_
Yallnizyan.htm

Child poverty in Canada is almost six time that of Denmark. Overall poverty rates are also high. 10 % of Canadians live in poverty – a stark contrast to Denmark’s 4.3 % and Sweden’s 5.3. (Rothman, Laurel. 2006. “Report of a Standing Committee on Finance,” www.campaign2000.ca) Recommendations: minimum wage $10 per hour; Employment Insurance reform.

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CBC, 2006. Aboriginal children face terrible poverty in Canada: report: B.C. and Newfoundland have highest rates; Alberta and P.E.I. have lowest rates. Last Updated: Friday, November 24, 2006 | 2:04 PM ET, Accessed November 24, 2006 11:19 PT.

http://www.cbc.ca/canada/story/2006/11/24/child-poverty.html?ref=rss

Flynn-Burhoe, Maureen. 2006. “Canada’s nasty secrets revealed to OECD: Child Poverty in Rich Countries,” last updated November 24, 2006 11:05 am. papergirls.wordpress.com, accessed (YY/MM/DD) http://papergirls.wordpress.com/2006/11/25/canadas-nasty-secrets-
revealed-to-oecd-child-poverty-in-rich-countries

Laurel Rothman, Laura. 2006. “Reducing Child & Family Poverty in a Time of Prosperity: The Roles of Tax Benefits, Public Investments and the Labour Market Submission to Standing Committee on Finance Pre-Budget Consultation,” http://www.campaign2000.ca/rc/rc06/06_C2000NationalReportCard.pdf Last updated YY/MM/DD Accessed November 24, 2006.

Campaign 2000

Selected webliography on Status of Women Canada generated from my Endnote bibliography, compiled from (1992?-present)

Dion-Stout, Madeleine & Kipling, Gregory D. (1998) Aboriginal Women in Canada: Strategic Research Directions for Policy Development. http://www.swc-cfc.gc.c/publish/research/abwom-ehtml

Dion Stout, Madeleine & Kipling, Gregory D. (1998) Aboriginal Women in Canada: Strategic Research Directions for Policy Development. Ottawa, ON, Status of Women Canada. http://www.swc-cfc.gc.ca/pubs/0662634314/199803_0662634314_e.pdf

Frulla, Liza (2005) Statement of Canada. United Nations Commission on the Status of Women 10-year Review of the Implementation of the Beijing Platform for Action. http://www.swc-cfc.gc.ca/newsroom/news2005/0302_e.html

Gender Equality, Aboriginal Women (2000) Roundtable Report. Ottawa, Aboriginal Women’s Roundtable on Gender Equality. http://www.swc-cfc.gc.ca/publish/table/010914-e.pdf

Jenson, Jane (2004) A Decade of Challenges; A Decade of Choices: Consequences for Canadian Women. Montréal, Canadian Policy Research Network-Family Network. http://www.cprn.com/en/doc.cfm?doc=558

Kenny, Carolyn, Faries, Emily, Fiske, Jo-Anne & Voyageur, Cora (2004) A Holistic Framework for Aboriginal Policy Research. http://www.swc-cfc.gc.ca/pubs/0662379594/200410_0662379594_1_e.html

Kipling, Dion-Stout and Gregory D. (1998) Aboriginal Women in Canada: Strategic Research directions for Policy Development. http://www.swc-cfc.gc.c/publish/research/abwom-ehtml

Lindsay, Colin, Almey, Marcia & Statistics Canada (2004) A Quarter Century of Change: Young Women in Canada in the 1970s and Today. Ottawa, Status of Women Canada (SWC) Policy Research Fund. http://www.swc-cfc.gc.ca/pubs/0662388976/200412_0662388976_1_e.html

Press Release (1998) Fry welcomes gender breakthrough in APEC. Manilla, Phillipines. http://www.swc-cfc.gc.ca/newsroom/news1998/1019-2_e.html

SWC (1995) Setting the Stage for the Next Century: The Federal Plan for Gender Equality. Status of Women Canada

SWC (1998) Human Rights for All. http://www.pch.gc.ca/progs/pdp-hrp/docs/cedaw5/nt_e.cfm?nav=2

SWC (1999) Highlights of Federal Government Initiatives to Address Violence Against Women: Legislative Reforms That Assist in Addressing Violence Against Women in 1999: Bill C-79. Status of Women Canada. http://www.swc-cfc.gc.ca

Voyer, Jean-Pierre (2003) Introduction: Social Capital: A Useful Tool for Public Policy? in Initiative, Policy Research Horizons. Public Works and Government Services Canada. http://policyresearch.gc.ca/v6n3_e.pdf

Canada has been shortchanging aboriginal Canadians to the tune of $8 billion in the ten years since the RCAP report tabled its 440 recommendations. Government inaction, stalling tactics have hampered land claims settlements. Canada’s Inuit and First Nations continue to be denied rights to access adequate housing, health, education and employment (CHRC).

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These items placed in a linear chronology of events are gleaned from historical documents, reports, testimonies, witnesses produced as part of the largest most comprehensive participatory action research project undertaken in Canada, the Report on The Royal Commission on Aboriginal Peoples (1996). They are but a fragment of a thorough research project. Royal Commission on Aboriginal Peoples.
I am currently working on a more complete social history of Inuit.

Selected Social Histories Including Relations Between Settler Populations and First Nations, Inuit and Métis of Canada

1763. This “can best be done by a new Royal Proclamation, issued by the Queen as Canada’s head of state and the historical guardian of the rights of Aboriginal peoples, and presented to the people of Canada in a special assembly called for the purpose. The proclamation would set out the principles of the new relationship and outline the laws and institutions necessary to turn those principles into reality. It would not supplant but support and modernize the Royal Proclamation of 1763, which has been called Aboriginal peoples’ Magna Carta. (RCAP 1996)”.

1930s-1960s. “The use of the term ‘colony’ may sound odd, but it originated with civil servants who entered public service in the 1930s and felt they were doing work similar to the pioneering on the prairies of the nineteenth century. The term disappeared when they retired in the 1960s. See Tester and Kulchyski, Tammarniit (cited in note 134), p. 186. RCAP” ” Tester and Kulchyski, Tammarniit (cited in note 134), p. 111. The authors also caution that the term ‘experiment’ must be seen in the context of the administrative culture of the day. The civil servants involved in northern administration considered that they were opening up the North “in a manner parallel to what had happened on the Prairies following Confederation —” (p. 119). Experiment, at least in this context, had noble rather than sinister connotations.” RCAP. Canadian cultural policies Aboriginal affairs Inuit history.

1941. S. Arneil, “Investigation Report on Indian Reserves and Indian Administration, Province of Nova Scotia” (Ottawa: Department of Mines and Resources, Indian Affairs Branch, August 1941). RCAP.

1952. Contrary “to the perceptions of administrators at the time, one of the last residents of Takush, Robert Walkus, Sr., says the community was active and healthy before the relocation. Many people were employed in the fishery, and there were 30 boats, compared to the eight owned by community members in 1994. “I never had trouble finding any work. There was employment all year round. We never were dependent on the Government for anything. We were well off.” Robert Walkus, Sr., quoted in Franka von Specht, “A Gillnetter’s Journey on Land and Sea”, Awa’k’wis 5/7 (July 1994), p. 3. RCAP”. Chief G. Walkus, letter to Indian Agent, Alert Bay, 28 September 1952, quoted in Emery and Grainger, “You Moved Us Here”. RCAP.

1952. “NAC RG22, volume 254, file 40-8-1, volume 2 (1949-1952), “The Future of the Canadian Eskimo”, 15 May 1952, p. 1. RCAP”.

1952-62. Clancy, Peter, (1987), “The Making of Eskimo Policy in Canada, 1952-62: The Life and Times of the Eskimo Affairs Committee”, Arctic 40:3 (September 1987):191. See also Frances Abele, “Canadian Contradictions: Forty Years of Northern Political Development”, Arctic 40:4 (December 1987), pp. 310-320. We also discuss the development of northern policy administration as it affects Aboriginal people in the North in Volume 4, Chapter 6.” RCAP.

1953. “NAC RG22, volume 254, file 40-8-1, part 4, Minutes of a Meeting held at 10:00 a.m., August 10, 1953, in Room 304, Langevin Block, to Discuss the Transfer of Certain Eskimo Families from Northern Quebec to Cornwallis and Ellesmere Islands. RCAP”.

1956. NAC RG85, volume 1514, file 1012-1, part 6, Minutes of the Seventh Meeting of the Committee on Eskimo Affairs, 28 May 1956, pp. 9-10, quoted in Tester and Kulchyski, Tammarniit, p. 310. RCAP.

1958. “NAC RG22, volume 335, file 40-8-14/1, Graham Rowley to Gordon Robertson, Memorandum for the Deputy Minister, 22 January 1958, quoted in Marcus, “Inuit Relocation Policies”. 161 NAC RG22, volume 1511, file 1000-179/2, R.A.J. Phillips to Gordon Robertson, Memorandum for the Deputy Minister, 15 January 1958, quoted in Marcus, “Inuit Relocation Policies”. RCAP”.

1958. NAC RG85, volume 1382, file 1012-13, part 5, Minutes of the meeting held November 18 [1958] at 10:30 a.m., in the conference room to discuss resource studies for the proposed relocation of Eskimos, p. 1, quoted in Tester and Kulchyski, Tammarniit, p. 319. RCAP.

1960. “Northwest Territories Archives (NwTA), N92-023, Alex Stevenson Papers, Box 10, Confidential Memorandum to the Director: Relocation of Eskimo Groups in the High Arctic, from C.M. Bolger, Administrator of the Arctic 15 November 1960.” RCAP.

1964. Diamond Jenness, Eskimo Administration: II, Canada, Technical Paper No. 14 (Montreal: Arctic Institute of North America, 1964), p. 58. RCAP.

1968. RCAP, High Arctic Relocation (cited in note 1), p. 18. The Hudson Bay Company’s post manager’s influence is alluded to in an economic survey written in the late 1960s that touches upon the [relocation] and the people’s unhappiness, though with little empathy: The Eskimo found rough ice choking the harbour, which made sea mammal hunting difficult. The Hudson’s Bay Company Manager dispersed half the Eskimos to Croker Bay. The Cape>Dorset and Pangnirtung Eskimos disliked the long winter period of darkness. The more superstitious of the Eskimo were also fearful during the dark period —The Hudson’s Bay Company closed the post due to poor ice conditions and moved the Eskimos to Arctic Bay. (Don Bissett, “Northern Baffin Island: an area economic survey”, volume 2 of the Northern Baffin Island Report [Ottawa: Department of Indian Affairs and Northern Development, Industrial Division, November 1968], p. 36.) 144 RCAP, High Arctic Relocation, p. 18. RCAP.

1970s. The large project proposals of the 1970s, such as the James Bay hydroelectric power development and the Mackenzie Valley pipeline, galvanized Aboriginal peoples across the North. They organized to pressure governments to halt or regulate the projects. One result of this activity was the establishment of the comprehensive claims negotiation process, which was intended to achieve in modern times what the treaties had achieved (at least in part) in the past: secure and peaceful access to northern resources by those interested in developing them, and the regulation of land and water use so that Aboriginal hunters, trappers and fishers, and industrial developers, could coexist. A second result of land-use conflicts in the 1970s was the introduction of regulatory and review processes, such as the Federal Environmental Assessment Review Process.124 See The North RCAP 1996.

1979. Two “large collections of potlatch regalia were returned to the communities of Alert Bay and Cape Mudge in British Columbia. They were housed in museums built specifically to receive them and financed by the federal government. Repatriation can be a deeply spiritual and powerful experience, as indicated in the Peigan Nation response to repatriation of their cultural materials.” RCAP.

1983. The 1983 publication of “Native Children and the Child Welfare System, prepared for the Canadian Council on Social Development by Patrick Johnston, sent shock waves through child welfare and government systems, particularly those involved in First Nations child welfare.16 It presented documentary evidence that First Nations people had good grounds for protesting against the massive involvement of child welfare agencies in removing children from their families and communities” (RCAP 1996).

1988. The “Lubicon Lake Cree organized a boycott of The Spirit Sings, the cultural showcase of the Winter Olympics in Calgary. Museums were asked not to lend objects for the display, and many people, Aboriginal and non-Aboriginal, refused to attend. The boycott did a great deal to raise awareness of the issues, and as a result of the conflict, the Assembly of First Nations (AFN) and the Canadian Museums Association (CMA) formed a task force with a mandate to “develop an ethical framework and strategies for Aboriginal Nations to represent their history and culture in concert with cultural institutions”.6 The task force report sets out guiding principles, policies and recommendations on repatriation and calls for the creation of new relationships to serve the needs of Aboriginal people and the interests of Canadian cultural and heritage institutions. (See Appendix 6A to this chapter for excerpts from the report.)” RCAP.

1990. “Janet Mancini Billson, “Opportunity or Tragedy: The Impact of Canadian Resettlement Policy on Inuit Families”, American Review of Canadian Studies, 20:2 (Summer 1990), p. 192.” RCAP.

1996. The “Report on The Royal Commission on Aboriginal Peoples was published with findings that the damage due to a 150-year-old distorted relationship between the aboriginal and non-aboriginal community in Canada and a call for reconciliation moving towards a renewed relationship of mutual recognition and respect, sharing and responsibility. “We were told many times during our mandate that most Canadians know little of Aboriginal life and less of Aboriginal history. Information in school curricula is limited. Media coverage is often unsatisfactory. Few governments, agencies and organizations promote awareness of Aboriginal issues among members, employees and colleagues. Yet without mutual understanding, a renewed relationship is impossible. Part of the answer is information. We recommend a number of steps to increase and improve the quality of information about Aboriginal people and their concerns. But information alone will not break down walls of indifference and occasional hostility. Aboriginal and non-Aboriginal people need many more chances to meet each other face to face and learn about one another. We urge Canadians to become involved in a broad and creative campaign of public education. Our report can be a starting point – a basis for study groups, lectures, meetings and exchanges, organized by churches and unions, schools and hospitals, local businesses and national corporations, about what they can do to understand and accommodate Aboriginal people and their concerns. Remaining passive and silent is not neutrality – it is support for the status quo (RCAP 1996).”

1998. A Teaching Manual entitled Aulajaaqtuta: Curriculum of empowerment was published by the Nunavut Divisional Education Councils. Sheila Levy was one of the organisers behind the project. The bibliography did not mention the RCAP report on Education. No Inuit references were cited at all although the report used a word in Inuktitut in its title. http://www.gov.nu.ca/education/eng/css/curr/10-12/LDC/Aulajaaq/ATeachMan.pdf

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