December 1, 2007
How can a Canadian social scientist in 2007 set aside economic development, energy security, youth perspectives, mental and spiritual health issues to focus on climate change as it related to hunting, sea ice, and the maintenance of an Inuit [pre-contact?] way of life? What kind of questions were posed in encounters with “Inuit in their homes, in their offices, at the hotel, on the street, [. . .] on weekends as well as weekdays?” How much trust and intimacy can you develop in each community as you seek Inuit to gather impressions when the six-week enquiry is divided between tiny, remote towns, communities and hamlets like Nain in northern Labrador; Kuujjuaq in Nunavik; Iqaluit, Igloolik, Arctic Bay in Nunavut; Yellowknife, NWT and the Inuvialuit in western Arctic Ocean communities like Paulatuk and Tuktoyaktuk reached in twenty-five zigzag flights covering 24,000 kilometres? How does that put people in the picture in our studies of the Arctic? Where is the background context based on Inuit-initiated research? Where are the sources so a public policy researcher can follow through with questions arising from this article? Has this article and lecture by the same name helped in anyway to revisit the distorted history of the Inuit as called for in the Royal Commission on Aboriginal People (1996)? These are some of the questions in response to Griffiths’ (2007) article published in the Walrus magazine.
It is misleading to suggest that increased suicide will be a future unintended consequence of the destruction of the Inuit lifestyle without acknowledging the heart-rending on-going tragedy of youth suicide epidemic, with rates that are among the highest in the planet, that directly or indirectly touches every northern Inuit community as well as thousands of urban Inuit in the south. How can any social scientist claim a people-centred ethnography while skimming over key social issues and structional changes affecting Inuit lives such as land claims implementation and human rights concerns regarding access to housing, employment, health and education services (the early exit from schooling). Two or three well-edited and well-researched paragraphs could have briefly traced a critical Inuit social history to dismantle some of the commonly held myths about the north. Readers would have benefited from a more accurate thumbnail sketch of the complexity of Inuit today: linguistic disparities, Inuit governing bodies, local initiatives, the long history of meddling in Inuit affairs by successive waves of interlopers. At the end of the lecture did the assistant from PEI understand that Inuit do not live in igloos anymore and that there are Inuit hunters who are politically-saavy individuals with cellphones and computers who travel frequently to regional, national and international conferences. Did no Inuit in his travels mention the northerly creep of flora and fauna? Would Griffiths not have found both those who are deeply troubled, skeptical or even optimistic about climate change among Newfoundland fishers, PEI farmers, Alberta ranchers, First Nations hunters? Would isolationist southern fishers, farmers and ranchers not also be found to be ruled by immediacy, pragmatic and immediate in their responses to climate change? “As in the Arctic, local opinion tends to be conservative. Quite apart from the collapse of Canadian historical awareness and our ability to interrogate the future, opinion everywhere is presentist in its intent to keep things as they are (Griffiths 2007).” Did Griffiths manage to make meaningful any larger significance derived from local observations he gathered in six weeks?
“Inuit in particular may have something to tell us about civility as we extend it from the domain of human relations to that of nature at a time when the human condition is directly threatened by civilization (Griffiths 2007).”
“A crisis narrative is one that tells of impending disaster, explains why it is coming, and instructs the threatened in what to do. It is presented by others, familiar or foreign, who seek to persuade us of their view of our situation, and of our need to join promptly in the measures they recommend. But for those who already see themselves as put upon by unfamiliar or foreign others, the call to accept a crisis narrative is especially galling. A discourse of disaster that originates with others who are known to be dominant cannot but present a threat to our autonomy, to our ability to set our own priorities, to trust what we observe and experience in our everyday lives. This is what Louis Tapardjuk was talking about in Igloolik. Accepted, crisis narratives legitimate the authority and control of distant experts, officials, and decision-makers. They open the way to large-scale intrusions into our way of life (Griffiths 2007).”
Franklyn Griffiths, George Ignatieff Chair emeritus of Peace and Conflict Studies at the University of Toronto and co-founder of the Arctic Council, “travelled from one end of Canada’s Arctic to the other — from northern Labrador to the mouth of the Mackenzie River — between late April and early June. Seeking out and gathering impressions in encounters with Inuit from Nain to Kuujjuaq and Iqaluit to Igloolik and Arctic Bay, and on out to Yellowknife, Inuvik, Tuktoyaktuk, and Paulatuk, I flew some 24,000 kilometres in twenty-five flights. His initial contacts were with the Inuit Tapiriit Kanatami (ITK). [. . .] I saw Inuit in their homes, in their offices, at the hotel, on the street, wherever I could, on weekends as well as weekdays. Setting aside economic development, energy security, youth perspectives, public health including the mental and spiritual, and any number of other possible themes, I determined to centre on climate change as it related to hunting, sea ice, and the maintenance of an Inuit way of life (Griffiths 2007).”
James Lovelock (2006) in his fictional horror story of climate change, a sensationalist crisis narrative, The Revenge of Gaia, described a world that’s became so unbearably hot that almost all humanity was destroyed and the last remnants of humankind subsisted in the High Arctic where they were forced to relocate. It became so hot there would be camels in the Arctic.
Sheila Watt-Cloutier, “the former international chair of the Inuit Circumpolar Council, who is seeking to bring the US government before the Inter-American Commission on Human Rights. She and other Canadian and Alaskan Inuit claim that the Inuit way of life is being destroyed as a consequence of greenhouse gas emissions produced by the United States (Griffiths 2007).”
Inuvialuit in communities like Paulatuk and Tuktoyaktuk “are the most clearly menaced by foreseeable change, which could see average surface air temperature rise by as much as 6°C by the end of the century — about three times the expected global mean increase (Griffiths 2007).”
“[T]he Arctic is the world’s climate change barometer. Inuit are the mercury in that barometer. What is happening in the Arctic now will happen soon further south.” Inuit are adaptable and resourceful, she added. But she also foresaw “a time — well within the lifetime of my eight-year-old grandson — when environmental change will be so great that Inuit will no longer be able to maintain their hunting culture. Global warming has become the ultimate threat to Inuit culture and our survival as an indigenous people.” Speaking on her behalf to a meeting in New York, Mary Simon drew Watt-Cloutier’s message to a very fine point a couple of years earlier: “When we can no longer hunt on the sea ice and eat what we hunt, we will no longer exist as a people (Griffiths 2007).”
Kusugak’s (2006) Unikkaaqatigiit Putting the Human Face on Climate Change: Perspectives from Inuit in Canada publication refers to the fearful possibility of “having to completely reinvent what it means to be Inuit.”
2000 Of all Inuit it was the Inuvialuit who first took climate change seriously, this with a path-breaking video co-produced with the International Institute for Sustainable Development and presented to Kyoto delegations at The Hague in 2000. Today, the Inuvialuit are planning for the relocation of coastal communities threatened by intense storm activity and rising sea levels (Griffiths 2007).”
2006 Kusugak, Jose. 2006. Unikkaaqatigiit Putting the Human Face on Climate Change: Perspectives from Inuit in Canada.
2007 Organized by the Canadian Federation for the Humanities and Social Sciences and held six times a year, the Breakfast on the Hill Lecture Series brings together parliamentarians, government officials, the media and the general public to hear important research on pertinent issues. In this November 22nd lecture, Franklyn Griffiths, Professor Emeritus of Political Science and George Ignatieff Chair Emeritus of Peace and Conflict Studies at the University of Toronto, presented his findings on climate change, the Inuit and Arctic sovereignty. Entitled “Camels in the Arctic?“, this lecture is based on research Griffiths did while traveling in the Arctic.
2007 Griffiths, Franklyn. 2007. “Camels in the Arctic?” Walrus Magazine. November 30.
Kusugak, Jose. 2006. Unikkaaqatigiit Putting the Human Face on Climate Change: Perspectives from Inuit in Canada.
Franklyn Griffiths is George Ignatieff Chair emeritus of Peace and Conflict Studies at the University of Toronto. He helped establish the Arctic Council.
Jose Kusugak is a past president of the national Inuit organization, the Inuit Tapiriit Kanatami.
Inuit Tapiriit Kanatami (ITK)
Webliography and Bibliography
Griffiths, Franklyn. 2007. “Camels in the Arctic?” Walrus Magazine. November 30.
Griffiths, Franklyn. 2007. “Camels in the Arctic?” Breakfast on the Hill Lecture Series. November 22. Canadian Federation for the Humanities and Social Sciences.
CC Flynn-Burhoe, Maureen. 2007. “Inuit Communities as the New DEW Line: Camels in the Arctic?” >> Google Docs. November 30, 2007.
CC Flynn-Burhoe, Maureen. 2007. “Inuit Communities as the New DEW Line: Camels in the Arctic?” >> papergirls. November 30, 2007.
Filed in child poverty, climate change, ethics, forgetting, Memory Work, risk management, Risk Society, Social History Timeline, Social Justice, timelines, wealth disparities will intensify
Tags: Arctic Adventures, benign colonialism, endangered, ethical topography of self and the Other, Google Docs & Spreadsheets, Hudson's Bay Company, human agency, Iqaluit, Jennifer Naglingniq, modernity, nasiq, Nunavut, Places on the Margins, self and identity, social exclusion, vulnerability to social exclusion
In my ongoing investigation of connectivity innovations in Web 2.0 I have uploaded shaky (longtake) videos to a YouTube oceanflynn account using the Canon PowerShot A550’s basic video clip capacity. As YouTube background I used a Flickr image adapting Escher’s rippled reflections and Davidhazy’s macro shots of water drops. Flickr images cannot be used directly with YouTube so I used the .jpg url of that image from my Speechless @ WordPress uploads. YouTube seems to limit uploads to one a day? The tags are limited and so are categories. I use travel. Uploading is very fast and easy. There may be fewer views of my slow world videos than on Google Videos. There is more room for descriptions on Google Video. I think the full upload time is longer. Both are seamlessly integrated with WordPress through a simple html-like code using  brackets instead of <> youtube = and googlevideo =
I am using Google docs as a space for note-taking related to my YouTube and Google Videos. It allows me to add images seamlessly with no problems formatting. I appreciate the ‘remove coding’ icon so I can keep coding as plain as vanilla. It helps me keep track of bibliographies and webliographies although these are also on delicious. Google docs also allows for lots of tags (folksonomy is the key to connectivity). Although these docs are often a mess of collaged text, urls and images, they help me keep track of information such as First Nations preferred names for places, evidence of benign colonialism, etc.
I uploaded some digital images from our two excursions this weekend to oceanflynn @ the Google Earth community.
Filed in Blogosphere, folksonomy, geotagging, semantic web, slow world, Technology and Software, Web 2.0
Tags: bricoleuse, connectivity, Creative Commons, cyberdelirium, cyberworld nomad, del.icio.us, Destination Guides, EndNote, ethical topography of self and the Other, facebook, flickr, Google, Google Docs & Spreadsheets, Google Video, GoogleEarth, HTML, Hudson's Bay Company, My Google Video, My swicki, rapture of the deep internet, rhizome, search engine optimization, SEO, social bookmarking, youtube
January 9, 2007
The Canadian business community has taken the most active interest in politics at the CEO level than any other business community in in the world (d’Acquino cited in Brownlee 2005: 9 Newman 1998:159-160). And this interest and influence has been on the rise in the last decades. Canada’s business community has had more influence on Canadian public policy in the years 1995-2005 then in any other period since 1900.
Look at what we stand for and look at what all the governments, all the major parties . . . have done, and what they want to do. They have adopted the agendas we’ve been fighting for the in the past few decades (cited in Brownlee 2005: 12 Newman 1998:151).
Tom D’Acquino should know as he is the CEO of the Canadian Council of Chief Executives.
While the average North American is becoming increasingly concerned by climate change, a recent report by Pricewaterhouse Coopers has found that fewer than a fifth – 18 per cent – of North American chief executives are concerned about climate change putting them increasingly out of step with their colleagues in Europe and Asia Pacific.
This a current list of the Chief Executive Officers of the Officers of the Board of Directors of the Canadian Council of Chief Executives:
- Dominic D’Alessandro, Vice Chair Canadian Council of Chief Executives (CCCE) and President and CEO Manulife Financial
- Thomas d’Aquino, Chief Executive Officer and President of Canadian Council of Chief Executives
- Paul Desmarais. Jr. Vice Chair President of Canadian Council of Chief Executives and Chairman and C0-Chief Executive Officer of Power Corporation of Canada
- Richard L. George, Honorary Chair Canadian Council of Chief Executives and President and CEO of Suncor Energy Inc.
- Jacques Lamarre, Vice Chair of Canadian Council of Chief Executives (CCCE) and President and CEO SNC-Lavalin Group, Inc.
- Gordon M. Nixon, Chair of Canadian Council of Chief Executives (CCCE) and President and CEO of Royal Bank of Canada
- Hartley T. Richardson Vice Chair of Canadian Council of Chief Executives (CCCE) and President and CEO of James Richardson and Sons, Ltd.
- Annette Verschuren Vice Chair of Canadian Council of Chief Executives (CCCE) and President of The Home Depot Canada
- Brownlee, Jamie. 2005. Ruling Canada: Corporate Cohesion and Democracy. Halifax: Fernwood Publishing.
- Flynn-Burhoe, Maureen. 2006.Media and Objectivity: a Selected Timeline of Events
- Flynn-Burhoe, Maureen. 2005. Interview with Jamie Brownlee in response to Globe and Mail article “Canada’s top 10% pay 52% of total tax bill.”
- Flynn-Burhoe, Maureen. 2007. “King of Canada: Tom d’Acquino CEO of CEO’s” Google Docs and Spreadsheet. mirror
- “The Globe and Mail Weekly Appointment Review.” Globe and Mail. January 22, 2007. p. B6
- Hackett, Robert A. and Gruneau, Richard. 2000. The Missing News: Filters and Blind Spots in Canada. Ottawa: Centre for Policy Alternatives/Garamond Press Inc.
- Hackett, Robert A. and Zhao, Yuezhi. 1998. Sustaining Democracy? Journalism and the Politics of Objectivity. Toronto: Garamond Press Inc.
- N/A. 2007. “U.S bosses out of step on climate change.” Management-Issues
- Newman, Peter. 1975. The Canadian Establishment. Toronto: Mclelland and Stewart.
- Newman, Peter. 1975. The Canadian Establishment. Toronto: Mclelland and Stewart.
- Newman, Peter. 1981. The Acquisitors.. Toronto: Mclelland and Stewart.
- Newman, Peter. 1998. Titans: How the New Establishment Seized Power. Toronto: Penguin Books.
- Olsen, Gregg. 1991. “Labour Mobilization and the Strength of Capital: The Rise and Stall of Economic Democracy in Sweden.” Studies in Political Economy. 34.
- Olsen, Gregg. 2002. The Politics of the Welfare State: Canada, Sweden and the United States.. Toronto: Oxford University Press.
Brownlee’s (2005) publication stems from his MA thesis supervised by University of Manitoba Sociology Professor Greg Olsen. It builds on the work of William Carroll, Wallace Clement and Murray Dobbin. I highly recommend this book for teaching, learning and research on how Ottawa really works. Some of the well-constructed arguments are located in sections entitled: economic cohesion and the structure of corporate capital, mergers and acquisitions, interlocking directorates, a class conscious business elite, public policy formation network, Canadian Council of Chief Executives, Global policy organizations, advocacy think tanks and economic elite, corporate social responsibility and the role of states in the era of globalization. The bibliography is a book in itself. The appendices, Media-Corporate Director Board Interlocks and Think Tanks – Corporate Director Board Interlocks for 2003 provide missing pieces to a puzzle.
I first read this book while preparing to teach a Northern-centred introductory human rights course in Iqaluit, Nunavut. My students were often employees of the Nunavut Government involved in making history as they introduced their own human rights bill. I wanted the inconvenient truth claims in Hackett and Zhao to be illegitimate but their research was unfortunately very robust. I thought I lived in a country whose forms of democratic governance were maturing until I read how we were actually going backwards not forwards in terms of objectivity and mass media.
These recent shifts in media ownership and policy might be seen as the equivalent of a non-violent coup d’etat, a metaphor evoking the inherent link between media power and state power — between the colonization of the popular imagination and the allocation of social resources through public policy and market relations. Communications scholar Herbert Schiller suggests that what is at stake is “packaged consciousness”: the intensified appropriation of the national symbolic environment by a “few corporate juggernauts in the consciousness business (Hackett and Zhao 1998:5)
Filed in climate change, economic efficiency, Economy & Finance, postnational, Power and everyday life, risk management, Risk Society, Social Justice, Tag Clouds, teaching learning and research, wealth disparities will intensify
Tags: benign colonialism, business & human rights, C.D. Howe, Canadian Council of Chief Executives, Cannibals with Forks, circumtomato, corporate social responsibility, economic cohesion and the structure of corporate capita, economic efficiency, EndNote, EndNote 8, ethical topography of self and the Other, Ethical turn, Google scholar, Habermas, Hackett and Zhao, Hudson's Bay Company, management, mass media, mergers and acquisitions, public policy formation network, risk management, Social Justice, Tag Clouds, tokenism, Tom D'Acquino, Tom Kent Royal Commission on Newspapers, Ulrich_Beck, untabled, w3tableless, Wally Clement