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Sealskin Clothing Designers

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Inuit views of themselves as hunters have been severely hurt by the anti-sealing campaigns of animal rights groups, but clothing designers in Nunavut are helping them reclaim their heritage. An article in The Guardian last week examined the ramifications of the controversial anti-sealing bans.

Images of cute seal pups with their big dark eyes, crouched helplessly on the ice as hunters poise to bludgeon them, fueled the popular outrage at hunting them (Photo by Matthieu Godbout in Wikimedia, Creative Commons license)

Images of cute seal pups with their big dark eyes, crouched helplessly on the ice as hunters poise to bludgeon them, fueled a popular outrage at hunting (Photo by Matthieu Godbout in Wikimedia, Creative Commons license)

Victoria Kakuktinniq, for instance, was trained in fashion design in Canada’s southern provinces but she returned north to Nunavut to develop her line of fashionable clothing under the name Victoria’s Arctic Fashion. Her line blends the traditional with the contemporary. Her design of four sealskin winter coats has secured for her a place among a group of clothing designers and seamstresses in Nunavut who are trying to reestablish the acceptability of traditional clothing material—seal skins—in contemporary Canada. “It’s part of my culture,” the 27-year old designer said as she touted the place of sealskin in the traditional Inuit way of life.

The Guardian pointed out that hunting seals used to be essential to the Inuit. Rather than seeing the animals as cute little balls of fur looking up with appealing eyes as hunters bludgeon them on the ice, the Inuit saw them as sources of food and skins to be made into warm clothing, products that were essential for their survival as a hunting society in the far north.

A protest against seal hunting at the Canadian consulate in Minneapolis, March 2010 (Photo by Fibonacci Blue on Flickr, Creative Commons license)

A protest against seal hunting at the Canadian consulate in Minneapolis, March 2010 (Photo by Fibonacci Blue on Flickr, Creative Commons license)

But the successful anti-seal hunting campaigns of animal rights groups such as Greenpeace and PETA finally led to a ban on the import of almost all seal products by the EU and the US. Many Inuit were hurt by the bans. Inuit film maker Alethea Arnaquq-Baril said that when animal rights activists eliminated the needs of the indigenous people from the issue of protecting seals, the question of hunting seemed easy to resolve.

But the issue is not so simple, she argued. “We’re the people of the seal, we’re hunters,” she said. While the Inuit were exempt from the bans, the sudden collapse of the market still hurt them severely. “It’s not just an attack on our ability to survive, it’s an attack on who we are and our worth as people,” Arnaquq-Baril said.

Alethea Arnaquq-Baril being interviewed by the media (Photo by Cinema Politica in Wikimedia, Creative Commons license)

Alethea Arnaquq-Baril being interviewed by the media (Photo by Cinema Politica in Wikimedia, Creative Commons license)

Arnaquq-Baril, one of whose films was entitled “Angry Inuk,” pointed out that the prices of sealskin clothing crashed when the bans were enacted by the EU and the US. Inuit who had made a transition from a nomadic, hunting way of life into settled communities were devastated by the collapse of their economies. In some cases, the people suddenly lost 90 percent of their income.

Poverty skyrocketed in Nunavut, suicide rates soared, and about 70 percent of Inuit children went to school hungry. In contrast, according to the bitter film maker, the animal rights organizations prospered, funded by people living in comfort in the richest places on the globe. “Those are the people running the campaigns that affect us,” Arnaquq-Baril said. Greenpeace Canada has since attempted to improve their relations with the Inuit.

Sealskin fur boots (Photo by Kürschner in Wikimedia, Creative Commons license)

Sealskin fur boots (Photo by Kürschner in Wikimedia, Creative Commons license)

Meanwhile, the Inuit clothing designers are attempting in their own ways to rebuild their cultural heritage. Nicole Camphaug designs footwear with seal skins added to dress shoes and high heels. She sees her creations as a way of promoting Inuit culture. “I always think it’s so important to get sealskin out there,” she said. She launched her business from her own home in Iqaluit, the capital of the Nunavut territory.

Another designer, Rannva Simonsen, creates luxury fur outerwear in Iqaluit. She champions seals as legitimate sources of food and income in Arctic communities, which have few other ways of making a sustainable living. She argues that she really resents the fact that the larger European countries are crushing the smaller indigenous society. She calls it “cultural bullying” and argues that instead the European people “should learn from the Inuit’s connectedness and respect for nature.”

 

Changes in Rural Thailand

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Over the past 60 years, Rural Thai villagers have changed from poor, isolated farmers to relatively prosperous suburbanites who seek jobs, conveniences, income and connections. A feature article last week in the prominent Japanese business journal Nikkei Asian Review explored the dramatic changes that anthropologist William Klausner has witnessed in his 60 years of life in Nong Khon, a village in the northeast section of the country.

A young woman in Rural Thailand takes a selfie

A young woman in Rural Thailand takes a selfie (Screen capture from the video “Thailand, My Expat life in Isaan – Looking Back, 2015 Part 1,” by Jens Chanthasook Sommer in YouTube, Creative Commons license)

Nong Khon is located in Ubon Ratchathani province about eight miles northwest of the city of Ubon Ratchathani, one of the largest cities of the Northeast Region, which is also called Isan, or sometimes Isaan. The author of the article, Denis D. Gray, included many reminiscences of the changes witnessed by Klausner plus interviews with other residences of the village comparing life in Nong Khon today with 60 years ago.

When the young Klausner first went there in the mid-1950s, the adults were all rice farmers and the children were only able to get, at most, four year of schooling. It was a very poor farming community. Today, households in the village all own motor vehicles, many people own smart phones, and most youngsters hang out in video parlors. The village now has convenience stores, pizza delivery services, and ATM machines. Most young people, many of whom have graduated from universities, work in Bangkok or other cities. Unlike their rural forbears, the villagers are quite aware of political developments in the larger world.

The cover of one of the books on rural Thailand by William Klausner

The cover of one of the books on rural Thailand by William Klausner

Klausner, who married a villager during his first period of fieldwork in the mid-1950s, stayed in the community and made a career as a writer and an expert on rural Thailand. He told the journal, “Shadows of the past still exist, but there is a new game in town. The village is morphing into a semi-urban community with all its negative and positive aspects.”

Despite the fact that the gap between the rural northeast and the prosperous capital city has narrowed somewhat, some significant sparks of antipathy still mar rural/urban relationships. People in Isan think of the Thai who live in Bangkok as pampered members of a powerful elite who run the nation. Some citizens in the metropolis consider the people of Isan to be narrow-minded, uneducated provincials; sometimes they refer to them condescendingly as “buffaloes.”

A 7-Eleven convenience store in Bangkok (Photo by Omio Asad in Wikimedia, Creative Commons license)

A 7-Eleven convenience store in Bangkok (Photo by Omio Asad in Wikimedia, Creative Commons license)

When Klausner first went to Nong Khon, the people seemed to him to be docile—willing to give up their personal ambitions and rights in favor of others in the community. An elementary school principal in the village, Thatsanai Chainaen, confirmed his impressions. The principal said that people used to help one another with tasks such as planting rice. People depended on one another, but they don’t any longer because they all have mechanical devices to do the work. In the old days, people cooked foods to share with others, but no longer. “You go out and buy it at a 7-Eleven,” he said.

Luang Pu Wong, an 80-year old abbot at the main temple in the community, confirmed the opinions of the school principal about village life 60 years ago. “Despite being poor, what we had was a common spirit. We were slow in progress but strong in unity,” he said. They agreed that the young people of Nong Khon no longer have a sense of participation and sharing. The villagers used to resolve their conflicts through processes of compromise, aided by the elders, but now disputes over inheritances and land issues are commonly resolved through legal confrontations.

Rural Thai rice farmers

Rural Thai rice farmers (Photo by Torikai Yukiro on Wikimedia, Creative Commons license)

Community leaders and the anthropologist, however, resisted tendencies to romanticize the past. Farming work used to be back-breaking. People suffered from poor nutrition, they endured severe illnesses, and they were afraid to go to hospitals. People had died in the hospitals so they were filled with ghosts. But life in the village 60 years ago also had its rewards. There was no mass exodus of young people away from the community. Gambling and heavy drinking were rare and limited to festivals. Thefts were almost unknown and there were no walls between neighboring houses. Farmers helped one another at their work in the fields and people sat around in the evenings gossiping or telling stories.

Today, there are six convenience stores in the village plus an open-air coffee shop that serves espresso and “Scandinavian latte” to its customers, mostly teenagers. The village senior citizens are pessimistic, however, about whether their rural culture will survive. When they are gone, the younger people will sell their properties and move somewhere else, they feel.

Luang Por Dattajivo, a prominent Thai Buddhist monk (Photo by Honey Kochphon Onshawee in the Wikipedia, Creative Commons license)

Luang Por Dattajivo, a prominent Thai Buddhist monk (Photo by Honey Kochphon Onshawee in the Wikipedia, Creative Commons license)

And Luang Pu Wong, the elderly Buddhist monk, no longer has a role as mediator, adviser, teacher and judge. His work now is confined to religious practices and to helping people make proper ethical decisions. He decried the drinking and gambling that even takes place on the grounds of the monastery. “We have descended into the pits,” he complained.

The village shaman, Somphorn Labaap, who conducts semi-annual ceremonies at the village shrine to the ancestors, was similarly pessimistic about the Rural Thai today. He felt that the happiness of the villagers is artificial and transitory—it lasts only one night. “We are no longer a big, extended, warm family,” he told the journalist.

 




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