July 1, 2008
“Canada’s social safety net results in lower rates of poverty and income inequality along with higher rates of self-sufficiency of vulnerable populations than in the United States. But many Canadians would be surprised to find out that the U.S. has a lower burglary rate, a lower suicide rate, and greater gender equity than Canada […] Canada’s relatively poor record on child poverty, income inequality, and assault [remain] shocking […] Particularly troubling is its ranking on child poverty. In Canada, according to OECD statistics, one child in seven lives in poverty. Canada also still has an unacceptably high rate of poverty among its working-age population. According to statistics published by the OECD, just over 10 per cent of its working-age population is below the poverty line. This is double the rate of Denmark, the best-performing country on this indicator. Canada’s crime record is also disturbing—with 17 times the rate of assaults as the best-ranked country, 7 times the rate of burglaries, and 3 times the rate of homicides. Crime takes its toll on trust—both within the community and within public institutions. This picture of crime is not what Canadians think of when they think of their society. […] Canada ranks high on the indicator measuring acceptance of diversity […] Canada’s past achievements, such as reducing poverty among its elderly, show that, given the political will, Canada could successfully address other social challenges to sustain future quality of life (Conference Board of Canada Society Overview 2008 ).”
The Conference Board of Canada (2008 ) compared economic, innovation, environment, education, health and society performances of Australia, Austria, Belgium, Canada, Denmark, Finland, France, Germany, Ireland, Italy, Japan, Netherlands, Norway, Sweden, Switzerland, United Kingdom and United States which are considered to be Canada’s international peers. Canada’s standard of living ranking dropped from 4th spot in 1990 to 9th in 2008. In terms of Education and Skills, over 40% of adult Canadians lack literacy skills required for everyday life and work in modern society. In terms of innovation Canada scored D since the 1980s and has failed to produce any top global brands.
The full report for 2008 will not be available until September. I am curious to see how data specifically related to Canada’s growing aboriginal community with its unique social histories and current dilemmas will be analysed in this report. When we examine the weakest points in the report, it is obvious that the vulnerabilities faced by Canada’s most at-risk group (aboriginal women and children) affect our international ranking. It is also useful to consider the location of remote aboriginal communities in terms of the most volatile environmental debates in Canada.
Data for this annual report comes from the Organisation for Economic Co-operation and Development (OECD) (c.80%), the United Nations, the World Bank, and the Yale Center for Environmental Law and Policy. The report measures quality of life based on this definition:
“The Conference Board defines a high and sustainable quality of life for all Canadians as being achieved if Canada records high and sustainable performances in six categories: Economy, Innovation, Environment, Education and Skills, Health and Society (B 10/17). The word “sustainable”  is a critical qualifier. It is not enough for Canada to boost economic growth if it is done at the expense of the environment or social cohesion. For example, to take advantage of high commodity prices by mining and exporting all our natural resources may make the country rich in the short term, but this wealth will not be sustainable in the long or even medium term. The Conference Board has consistently argued that economic growth and sustainability of the physical environment need to be integrated into a single concept of sustainable national prosperity—what we call here a “high and sustainable quality of life for all Canadians.”
“Having a high quality of life means living in communities that are free from fear of social unrest and violence, communities that accept racial and cultural diversity, and those that foster social networks. A country that provides a high quality of life also minimizes the extremes of inequality between its poorest and richest citizens, while reducing the social tensions and conflicts that result from these gaps. Performance in the Society category is assessed using 17 indicators across three dimensions: self-sufficiency, equity, and social cohesion. Self-sufficiency indicators measure the autonomy and active participation of individuals within society, including its most vulnerable citizens, such as persons with disabilities and youth. Equity indicators measure equity of access, opportunities, and outcomes. Social cohesion indicators measure the extent to which citizens participate in societal activities, the level of crime in society, and the acceptance of diversity [. . .] Canada’s social safety net results in lower rates of poverty and income inequality along with higher rates of self-sufficiency of vulnerable populations than in the United States. But many Canadians would be surprised to find out that the U.S. has a lower burglary rate, a lower suicide rate, and greater gender equity than Canada […] Canada’s relatively poor record on child poverty, income inequality, and assault [remain] shocking […] Particularly troubling is its ranking on child poverty. In Canada, according to OECD statistics, one child in seven lives in poverty. Canada also still has an unacceptably high rate of poverty among its working-age population. According to statistics published by the OECD, just over 10 per cent of its working-age population is below the poverty line. This is double the rate of Denmark, the best-performing country on this indicator. Canada’s crime record is also disturbing—with 17 times the rate of assaults as the best-ranked country, 7 times the rate of burglaries, and 3 times the rate of homicides. Crime takes its toll on trust—both within the community and within public institutions. This picture of crime is not what Canadians think of when they think of their society. […] Canada ranks high on the indicator measuring acceptance of diversity […] Canada’s past achievements, such as reducing poverty among its elderly, show that, given the political will, Canada could successfully address other social challenges to sustain future quality of life (Conference Board of Canada Society Overview 2008).”
1. “Sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs (Brundtland 1987:43).”
Webliography and Bibliography
Brundtland, Gro Harlem. 1987. Our Common Future: World Commission on Environment and Development. Oxford: Oxford University Press.
Conference Board of Canada. 2008.
Filed in Aboriginal Women in Canada, child poverty, climate change, Economics, environment, First Nations, how to be poor in a rich country, moral mathematics, OECD, politics and science, Public Policy, Social Justice, UHNW, vulnerability to social exclusion, wealth disparities in OECD
Tags: Aboriginal Women in Canada, access to education, access to health services, benign colonialism, Brundtland, Canada's nasty secrets, child poverty, Conference Board of Canada, cyber citizens, diabetes, Education, environment, First Nations, First Nations social history, HDI, health, how to be poor in a rich country, Human Development Index, innovation, literacy, Make Poverty History, meta-ethics, OECD, Our Common Future, Policy Development, policy research, postnational, poverty, RCAP, regulation of oil commodities market, social cohesion, society, suicide, suicide rates, sustainability, sustainable, United Nations, World Bank, Yale Center for Environmental Law and Policy, youth suicide
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.
Filed in Aboriginal Women in Canada, climate change, critical Inuit studies, ecology, First Nations, nanuq, Nunavut, Risk Management, Risk Society, Social Justice, social media
Tags: "Sheila Watt-Cloutier", Aboriginal Women in Canada, animal rights vs human rights, digg, ethics and science, First Nations, First Nations social history, Inuit, Inuit Circumpolar Conference (ICC), Inuit social histories, Inuit social history, nanuq, Nunatsiaq News, Nunavut, RCAP, refugees, Risk Management
September 14, 2007
The 192-member nations of the U.N. General Assembly passed the declaration wth 143 votes in favor and 11 abstentions. United States, Canada, Australia and New Zealand claimed it gave excessive property and legal powers.
The UN declaration of rights for indigenous peoples states that “indigenous peoples have the right to the lands, territories and resources which they have traditionally owned, occupied or otherwise used or acquired.”
That could potentially put in question most of the land ownership in countries, such as those that opposed the declaration, whose present population is largely descended from settlers who took over territory from previous inhabitants. A balancing clause inserted at a late stage in the text says nothing in it can authorize or encourage “any action which would dismember or impair, totally or in part, the territorial integrity or political unity” of states. That was not good enough for the four objectors, notably Canada, where the issue has become a political football. Many of Canada’s 1 million aboriginal and Inuit people live in overcrowded, unsanitary housing and suffer high rates of unemployment, substance abuse and suicide (Worsnip 2007).
Worsnip, Patrick. 2007. “U.N. Assembly backs indigenous peoples’ rights.” Reuters. September 13.
Filed in Aboriginal Women in Canada, First Nations, how to be poor in a rich country, human rights, Memory Work, Public Policy, social exclusion, Social Justice, vulnerability to social exclusion
Tags: Aboriginal Women in Canada, Davis Inlet, digg, First Nations, First Nations social history, forgetting, how to be poor in a rich country, Inuit social histories, Inuit social history, Kuper Island, land claims, Marie Wadden, postcolonial, RCAP, relocations, social exclusion
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).
Filed in Aboriginal Women in Canada, climate change, Creative Commons, Memory Work, nanuq, Nunavut, Risk Management, Risk Society, Social Justice, vulnerability to social exclusion
Tags: "Sheila Watt-Cloutier", Aboriginal Women in Canada, Creative Commons, digg, Inuit, Inuit Circumpolar Conference (ICC), Inuit social histories, Inuit social history, nanuq, Nunavut, Policy Development, policy research, Risk Management, thinking press vs mass media
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.
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.
From wikipedia entry Sheila Watt-Cloutier
In 2002, Watt-Cloutier was elected International Chair of ICC, a position she would hold until 2006. 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.
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)
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.
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.
Filed in Aboriginal Women in Canada, Chronologies, critical ethnography, critical Inuit studies, CulturalAnthropology, human rights, Memory Work, nanuq, Nunavut
Tags: "Sheila Watt-Cloutier", Aboriginal Women in Canada, animal rights vs human rights, Arctic exiles, benign colonialism, Canadian Policy Research Network, CHRC, CPRN, cyber citizens, digg, Ethical Topology of Self and the Other-I, ethics and science, Fear Industry, ICC, Inuit Circumpolar Conference (ICC), Inuit social histories, Inuit social history, mass media, nanuq, Nunatsiaq News, Nunavut, Policy Development, policy research, postcolonial, RCAP, refugees
Moratorium on what some call Canadian ‘Blood Diamonds’? De Beers Canada benefit from government stalling tactics on land claims to extract valuable raw resources leaving behind environmental devastation. Many of the 45,000 Cree and Ojibwa in NAN region live in fourth world conditions in post-RCAP Canada. How many more NAN youth will choose suicide? Let’s not forget Nishnawbe Aski Nation’s Kash’s still unsolved water problem.
read more | digg story
For more reading check out my Customized Search Engine on Nishnawbe Aski Nation on Swicki
Filed in Aboriginal Women in Canada, child poverty, CulturalAnthropology, First Nations, how to be poor in a rich country, human rights, OECD, Public Policy, social exclusion, Social Justice, vulnerability to social exclusion
Tags: Aboriginal Women in Canada, benign colonialism, Canada's nasty secrets, Canadian Policy Research Network, child poverty, CHRC, CPRN, digg, economic efficiency model, ethical topography of self and the Other, Ethical turn, First Nations, First Nations social history, forgetting, how to be poor in a rich country, Make Poverty History, OECD, Policy Development, policy research, postcolonial, RCAP, relocations, social exclusion, Statistics Canada, Status of Women Canada, SWC
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.
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.
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_
Filed in Aboriginal Women in Canada, anthropology, child poverty, Chronologies, critical ethnography, CulturalAnthropology, del.icio.us, First Nations, human rights, Memory Work, Nunavut, OECD, Political Philosophy, Public Policy, Risk Society, social exclusion, Social Justice, Timelines, urban ethnography, virtual, visual anthropology, vulnerability to social exclusion, webliographies
Tags: Aboriginal Women in Canada, Arctic exiles, Atkinson Foundation, benign colonialism, Canada's nasty secrets, Canadian Policy Research Network, child poverty, CHRC, cyber citizens, Davis Inlet, del.icio.us, digg, economic efficiency model, ethical topography of self and the Other, Ethical turn, everyday life, First Nations, First Nations social history, forgetting, homelessness, Inuit, Inuit Art Quarterly, Inuit social history, land claims, Make Poverty History, Marie Wadden, mass media, Nunavut, OECD, Other-I, Policy Development, policy research, postcolonial, RCAP, refugees, relocations, romanticism, social exclusion, Statistics Canada, Status of Women Canada, SWC