What does it mean to be inuk?

Samantha Saksagiak

Indigenous people have always been in Canada, we have been here for thousands of years, long before the British and Europeans. Global Affairs Canada (GAC), along with the Atlantic Council for International Cooperation (ACIC) partnered together to offer international internships to indigenous youth in Canada. 50 years ago, this program would have never even been even thought of, because indigenous people in Canada were, and still are being discriminated against, colonized and unjustly treated, simply for the fact that to the whites, we are indigenous.

Samantha presenting at the 2022 ACIC Symposium

The Canadian Government, along with the Catholic church worked together, invested copious amounts of money to build schools specifically for us indigenous people. This team was, and I can argue that they still are, so determined and eager to homogenize us, to remove our cultural identity.

Police went to the indigenous communities, door to door, forcibly removing children from their homeland, from their families and culture, and placed these innocent children into residential schools. For many parents, that would unknowingly be the last time that they would ever see their children again.

Now, imagine, it is a beautiful summer day, you are home with your children, going about your normal business, and the authorities come to your door, take your children away from you, not knowing where they are going, not knowing how long they will be gone, and then never seeing them again. You could not resist the authorities, because if they didn’t care about these innocent children, they sure as hell didn’t care about you either.

Now remember, the main goal of these schools was to “remove the Indian from the child”. Once there, the girls' beautiful braids were cut, our handmade clothes that were made with traditional materials and knowledge were forcibly taken off, torn, and dumped, leaving these children naked, vulnerable and terrified. That was just the first step. The next step was to internally remove the indian from the child. Little boys and girls were forced to learn and speak the english language, being beaten or given a punishment such as rape if they disobeyed the rules. Children were starved, bruised, beaten, and killed. That was the goal, wasn’t it?

Fast forward to now (2023), over 10,000 unmarked graves have been identified of children who died as a result of the Canadian Government and Catholic church. When these children died, they collected the bodies, dug one big hole, placed the children there, buried them and carried on with their mission. Children at these schools weren’t called by their traditional names and some were given numbers. No headstones were left, so a lot of these children cannot be identified.

These schools ran from the 1800’s and the last school closed in 1997. Just 26 years ago. Many died directly in the schools, many died trying to escape, many died on the journey home after escaping and those who did survive were left with the trauma and burden of their horrific childhood experience.

As a result of this cultural genocide, we have been left with issues of alcoholism, drug abuse and addiction, high crime rates, a high number of suicides, poor parenting skills, depression, intergenerational trauma, the list can go on, but I’m sure I’ve made my point very clear.

For years and years, indigenous people have been trying to regain our strength, to reclaim our language back, to regain the rights to our stolen land, we fought the whites in court to be able to vote again, to protect our children from this monstrosity. The government is still actively against indigenous people, by neglecting indigenous communities of access to clean drinking water, neglecting our education, deciding who or who isn’t indigenous, and still having final say in major decisions that are being made in indigenous communities.

So now, the question is, “what does it mean to be indigenous?’’

Being inuk means that my people have suffered and are still suffering as a result of the Canadian Government. Being indigenous means that I am far more likely to go missing or to be murdered than a white person. Being indigenous means I am fighting racism within the education system, within the healthcare system and everywhere I go. Being indigenous is not easy. Being indigenous is hard. It makes me angry that we are still being unjustly treated, for we are all human, are we not?

At the same time, I am so, so very proud to say the words “I am inuk, and I am still alive, we are still here”. I proudly and shamelessly wear my traditional clothes, I proudly reclaim and speak my inuktitut language, I proudly beat my Kilautik (Inuit drum), and I stand strongly, for no matter how hard the government tried to beat my culture out of me, one thing they can never take away is the pride I have for being inuk. I have used and will continue to use my heart and my voice to fight for my people, and I will not keep fighting until the day that I die.

Textiles in Cambodia

Jasmin Mellen

Cambodia is a developing country that is heavily reliant on the textile industry.   It contributes to one fifth of the GDP and use its power to influence the social and economic policies. Corporations target countries like Cambodia because of the low cost associated with it such as cheap labour and using its abundance of natural resources to operate.  Throughout the whole supply chain, from manufacturing to disposing the fabrics they violate the basic human rights; and are inflicting risk to the people of Cambodia and depleting them of their natural resources.  I want to raise awareness about this industry taking advantage of the people of Cambodia and the problems that arise with this industry.

To understand the state of Cambodia, we look back at the history of how it became what is it today.  One of the main reasons corporations can get away with these malpractices’ is due to Genocide and warfare that occurred between 1965 to 1979.  The first attack targeted the rural areas by the United Stated, which forced people into urban areas, this happened from 1965-1973. Then in 1975 the Pol Pot regime began to attack the urbanized areas. In 1979, is when Vietnam helped Cambodia people take back their land.  This resulted in a predominately younger demographic, with sixty one percent of the population being younger than 24.  This put Cambodia in survival mode, they were traumatized and focused on surviving and getting their basic needs met.  This creates a population that are uneducated and unskilled, which affects their resources and their ability to stand up for themselves.  Cambodians are just above the poverty line, with limited employment options, majority of them will resort to doing jobs where they could be potential risking their lives because without it, they could potentially starve without that employment. The country caters to these corporations because the textile industry is very competitive and will market themselves as corporate friendly legal environment.  Meaning the government aid does not enforce the regulations purposefully because they need the funding coming into the country.

These factories are funded by foreign direct investments, meaning the wealth displacement is going back to the original country, while they pay for Cambodia citizens to do the labour work by malpractices.  Brands such as Nike, H&M, and Marks are strategic they avoid legal liability by not branding their products until the final product.  They have contracts with these manufacturing sites and those manufacture sites subcontract smaller factories to avoid being fined as well.  These smaller factories appear as regular houses or buildings without signs, so they could remain unregistered.  Being unregistered their employees are given short term contracts to avert from paying benefits.  “Cambodia government does have labour laws that do protect employees through National Social Security Fund” (2016, Kashyap Aruna); however, majority of these factories do not benefit from it.

The factories hold all the power they can replace their employees if they do not abide by their unreasonable demands.  They do not have any job security and work on a quote basis to meet their requirements they are forced to work overtime without reasonable compensations.  With 90 percent of the workers being woman, if they become pregnant, they can be easily let go once they give birth.  Having childcare is not accessible or affordable because they are being paid an unlivable wage. They are given short term contracts to motivate employees to meet with their demands.  This is not manageable in long run; and will change once their citizens begin to demand for their rights; however, that could be far in the future.  The conditions of these factories lack ventilation and with the climate being warm all year long it is common for employees to call off work.  Another violation is they allow children to work and are hidden if any outsiders enter these buildings. 

The waste generated from these factories are being sold to kilns factories to generate electricity.  They resorted to burning garments from the covid outbreak, the demand for clothing decreased from all the restrictions.  However, as covid came under control, kiln factories continue to burn garments, they are much cheaper alternative than burning solely wood.  For a truck load of wood, it cost 1000- 1500 US dollars compared to a truck load of garments, which is 100 US dollars. They burn other products as well such as hangers and rubber, with illegal wood, which pollutes the air with microfibers of plastics and other toxic fumes harming the people nearby and in those facilities.  Workers become sick frequently with colds, flu, bloody noses, and lung inflammations and do not have the means to pay for their medical expenses.  In many situations, the workers burrow money from kilns factories to pay for the medical expense and are indebted to work for those factories’ years. They get truckloads of woods from locals because they do not want to be liable for being fined for the environmental laws. 

These investments in Cambodia are profit maximization oriented, many violations occur operating in this industry.  This is a common practice in the business world, they seek out countries where the government is inadequate with providing resources to protect their citizens and take advantage and in many articles, they characterized this as modern slavery.  They live in poverty and to meet partial of their basic needs they are willing to do these harsh jobs because for many this is their only option.  Corporations need to be more responsible but does not look like it will change until the consumer demand it.  Textile industries are creating more waste than ever before due to these fast trends.  It is inhumane to proceed operating this business without compensating these workers the amount they deserve.  They need to be protected and everyone should take responsibility including the consumer, becoming more knowledgeable in what you buy will enforce change. 

Citations

Aruna Kashyap. (2020, October 28). The secret underbelly of the Cambodian Garment Industry. Human Rights Watch. Retrieved March 26, 2023, from https://www.hrw.org/news/2016/10/24/secret-underbelly-cambodian-garment-industry 

Cambodia. College of Liberal Arts. (n.d.). Retrieved April 28, 2023, from https://cla.umn.edu/chgs/holocaust-genocide-education/resource-guides/cambodia 

Www.chijournal.org. (n.d.). Retrieved April 28, 2023, from https://www.chijournal.org/Content/Files/R225-02.pdf 

Gangopadhyay, P., Jain, S., & Suwandaru, A. (2020, December 8). What drives urbanisation in modern Cambodia? some counter-intuitive findings. MDPI. Retrieved April 28, 2023, from https://www.mdpi.com/2071-1050/12/24/10253 

Www.giz.de. (n.d.). Retrieved April 28, 2023, from https://www.giz.de/en/downloads/giz2022-en-cambodia-sustainable-textile-industry.pdf 

Griffin Allie, A., Griffin, A., Allie, & *, N. (2017, April 3). Subcontracting factories: The most invisible makers. Remake. Retrieved March 26, 2023, from https://remake.world/stories/news/subcontracting-factories-the-most-invisible-makers/ 

Major retailers' garment waste burnt to fuel Cambodian kilns. Resource.co. (2022, August 9). Retrieved April 28, 2023, from https://resource.co/article/major-retailers-garment-waste-burnt-fuel-cambodian-kilns 

Reading between the lines of black and white

Samantha Saksagiak

In loving memory of Anthony Saksagiak, who was a father to two beautiful children, a brother, son, grandchild, uncle, friend and the most humble human-being.

A girl grew up her whole life in her small Inuit community of 1200 people in Nain, Nunatsiavut, the Canadian North. She spent her years learning how to hunt animals, how to fish, whether or not the sea ice was safe to travel on and learning the history and stories of her people. This girl spent many days out on the cold, rigid, beautiful and barren land where her parents would show her their ways of life. The smell of the fresh ground and salty ocean, the crunch of the snow beneath her feet, the sting of the blizzard winds on her cheeks and the taste of fresh arctic char fried with butter. Life for her was simple, she was connected, she was surviving and she had more than enough. Her culture lived through her, and she would sing the woman’s throat song, wear her traditional clothing and beat the drum to the beat of her heart. A strong inuk woman.       

This little innocent Inuk girl was blind to reality. As she grew, she would realize the horrors and trauma her people had gone through, and what went through them, would go through her too. Her grandparents on both sides had gone to residential school, where it was forbidden to speak in their Inuktitut language, where you could not wear your traditional clothing, where being Inuk was shameful and the color of brown skin was dirty. Many children got sick, died, were traumatized, broken and beaten. For generations, you would see how all of this physical, emotional, spiritual and psychological abuse would trickle through and affect this innocent little girl. How could a parent know how to nurture a child, when that parent as a child was greeted with heated angry screams and a slap to the wrist with a ruler?

This innocent little girl is me, Samantha Saksagiak. I am now 18 years old. I did not live an easy life. I have seen with my own eyes how white superiority affected me, my family and community. I remember seeing my older brother cry many times, because his friends had died from suicide. The white man’s government system made sure we would still struggle, and still, the white man holds so much power. You can tell by the way my peers don’t speak our native tongue, by the english school system, the neverending alcoholism in my community and the high suicide rate. Two years ago, I lost my dearest brother to drug addiction, the hardest loss in my life. If my brother taught me anything, he taught me how to be humble. “Tomorrow could be the best day of your life”, are words he used to say that I now live by everyday.

 Samantha and her brother Anthony, hunting and learning together on the land.

Still to this day, the white man continues to be a strong force. The system is still set up to help the white man prosper, and for my Inuit to feel like a powerless minority. I was smart enough to realize that the struggles in my community are normalized, it is normal for a 15 year old to drink and smoke, it is normal to not have a hospital and it is normal to lose friends to suicide and diseases that there are cures for in this day and age. We are fighting the system, fighting to survive.

I knew I had to escape that environment, for my people need help, I need help. I moved

away from my community at the age of 18, being awarded three scholarships and going to university, something no one in my family has ever done before. My mother never finished high school and my father had to stay back and help with the children. It was up to me to reach out and make decisions for myself. I want to be a lawyer, to help my people, people who cannot help themselves.

Here I am now, in Gambia, as an intern in international development. It is my first time leaving Canada, and I am surrounded by black people. “Toubab” they call me here, which translates to “white person”. I am a white person here, but instead, it is valuable to have light skin, to come from a rich country. It infuriates me, for me and the black community went through the same traumas, struggles, the same colonization and hurt. We are still undoing the damage from the white man, but here I am as a toubab. Toubabs here are treated with utmost respect, importance and humbleness. It is a privilege to be a toubab here. I have never known what privilege feels like, for I have been seen as a minority, a dirty eskimo in Canada my whole life.

The browns, blacks and whites all have a beating heart, emotions and the same color blood. Why are we in a system that makes one color more or less than another? We are all human, can’t we just be a beautiful rainbow in unison?

Belonging and the SDGs

Rilie Smith

March 1, 2023

The significance of belonging is rooted in the combination of collective social activities that affirm identity for communities, individuals and families. The concept of belonging is based on being a member and therefore could not be manifested without social connectedness as defined by the United Nations (UNESCO) of intangible cultural heritage (ICH). The safeguarding of ICH has allowed the sense of belonging to pervade urbanization and globalization, and with the help of the United Nations Sustainable Development Goals (SDGs) a sense of universal belonging can continue to manifest itself sustainably through collective innovations.

As social animals, humanity has formed many essential methods for connecting with each other and the planet on which we live. These interactions are outlined by five domains of living heritage; language, performing arts, social practices, nature and universe, and traditional craftmanship (UNESCO). The ‘living’ aspect of heritage refers to the constant creative process of transferring and reconceiving cultural practices in accordance with changing social and environmental conditions. The significance of these cultural processes is that they provide a universal sense of belonging through the mutual participation of communities, families and individuals to formally recreate the transmission of cultural practices when up against changing conditions.

It is vital to acknowledge that not only indigenous groups are responsible for cultural processes/practice, but individual people, businesses, and universities also contribute to shared world views and enable inclusivity so that all members of society are able to feel belonging; the importance lies within the intergenerational process of passing knowledge, ethics and skills that link us to our history, environment and values. Cultural diversity is important not solely in a global ethnic manner but includes sub-cultures and individuals as they also perform living culture, i.e., skateboarding, gamers, etc. The inclusion of all sub-cultures and individuals is the basis of what it means to belong in society of which diversity is necessary to, “reduce inequalities and vulnerabilities that leave people behind and undermine the potential of individuals and of humanity as a whole.” (UNSDG)

The Convention for the Safeguarding of Intangible Cultural Heritage (UNESCO) relies on innovation, an effect of social connectedness, for the reproduction of the transmittance of knowledge for it to permeate situational change. To safeguard ICH is to promote the vitality and growth of cultural processes that “meet the needs of the present without compromising the ability of future generations to meet their needs.” (UNESCO) These notions are displayed by SDG 10 – reduce inequality and SDG 16 – peace, justice and institution and are a factor in creating sustainable universal equity and belonging. The issue here concerns the difference between equality, equity and justice; equity is inclusive in that everyone gets what they need (past, present, future) as opposed to equality where not everyone can benefit from the same support (diversity). The description of justice, in terms of SDG 16, refers to addressing the underlying issue and creating innovative solutions using social networking, which is a more sustainable strategy because it requires local, national and international collectivity.

As a Canadian First Nations, the sense of belonging is held deeply within our history and culture. Forming an identity in a colonized environment is difficult with the loss of our living heritage, but now is the time of innovation and recreation for our people. The innovation needed to keep our culture alive is encouraged by the SDG and safeguarding of ICH because the work needed first is in the most vulnerable of social sectors, of which North American culture is apart. The livelihood of our cultural practices takes creative innovation and strategic intergenerational planning, much like the SDGs provide for international sustainability. In-order-to adapt to the current situations of colonization and urbanization we draw from our social connected network to bring innovative ways to transmit the important ethics and values of our culture.

The sustainable continuation of belonging for individuals, groups and communities cannot exist without the dynamic nature and innovative abilities of social connectedness. It is impossible to imagine human innovation without social connectedness where there is an obvious social/economic value for the collective transmission of knowledge and ideas.  When it comes to assuring the sense of belonging within society as well as ensuring its continuity, the relationships between urban and rural areas are mutually influenced by each other. SDG 17 – partnerships, shows that with a strong social connection between public/private and rural/urban sectors the lines become blurred due to common interests and goals. The SDGs ensure mutual participation from each sector of society and demonstrates the importance of how ICH connects environmental and historical ideals to be integrated into an inclusive support system. 

In conclusion, the safeguarding of living heritage allows individuals, groups and communities to engage in the cycle of recreating cultural processes to maintain ideals that shape our identities and sense of belonging. Sustainable development limits the deterioration of intangible cultural heritage and allows for its vitality via social connectedness. To have international social, economic and environmental sustainability is to have sustainability for ICH and its inherent sense of belonging.

Citations

“Universal Values, Principal two: Leave No One Behind.”, UNSDG.org March 1, 2023. https://unsdg.un.org/2030-agenda/universal-values/leave-no-one-behind

“What is Intangible Cultural Heritage?”, UNESCO ICH. March 1, 2023. https://ich.unesco.org/en/what-is-intangible-heritage-00003

Polluting for Profit: Examining the Negative Effects of Textile Factories in Cambodia

Bradley Box

Abstract

This paper investigates the effects of water contamination brought on by the textile industry in Cambodia on the environment, society, and economy. The sources, factors, and impacts of pollution on the environment, people, and the economy are all examined in this article. The study also investigates protests, international organizations, and laws pertaining to Cambodia's textile sector and workers' rights. The discussion of a multi-pronged strategy to solve the problem, including the creation and enforcement of environmental regulations, the promotion of sustainable business practices, and the empowerment of impacted communities, concludes the report. The study focuses on the importance of global citizens in encouraging moral and environmentally friendly behavior to advance a more just and fair future for all.

Introduction:

Cambodia's textile industry has been a key driver of economic growth and employment in recent years. In 2019, Cambodia exported over $10 billion worth of textiles and garments, making it one of the top textile-exporting countries in the world (World Bank, 2021). However, this industry has also contributed to a range of environmental and social challenges, including water pollution. International organizations such as Nike, H&M, and Levi's have established textile factories in Cambodia, contributing to the growth of the industry, but also to environmental degradation. The Cambodian government has implemented a number of environmental laws and regulations, but enforcement remains a challenge. Meanwhile, pollution generated from the burning of garments and the discharge of toxic chemicals from textile factories has had significant impacts on the health and well-being of the Cambodian population, particularly those living in or near polluted water sources.

International Organizations with Textile Factories in Cambodia:

International organizations such as Nike, H&M, and Levi's have established textile factories in Cambodia, attracted by low labor costs and favorable trade policies. In 2019, the textile and garment sector employed over 800,000 workers in Cambodia, making it one of the largest employers in the country (ILO, 2020). However, these organizations have also been criticized for their environmental and social impacts, including contributing to the growth of the textile industry in Cambodia, which has led to increased pollution levels.

Environmental Legislation in Cambodia:

The Cambodian government has implemented several environmental laws and regulations to address pollution and other environmental challenges, but enforcement remains a challenge. Many textile factories operate with minimal regard for the environment and human health, leading to significant pollution levels. According to the Ministry of Environment, only 30% of factories in Cambodia comply with environmental regulations, with the remaining 70% operating in violation of these regulations (World Bank, 2021).

Pollution Generated from the Burning of Garments

The practice of burning unsold or low-quality garments has become common in the textile industry, contributing to significant pollution levels in Cambodia. Burning releases a range of toxic chemicals into the air, soil, and water, posing significant health risks to nearby communities. According to a 2020 report by the Center for Global Workers' Rights, the practice of burning garments in Cambodia is widespread, with 28 out of 32 factories surveyed admitting to burning garments (Center for Global Workers' Rights, 2020).

Negative Impacts of Nike on Water Pollution in Cambodia:

Nike, one of the largest international organizations with textile factories in Cambodia, has significantly negative impacts on the country's water pollution levels. The discharge of toxic chemicals from Nike's textile factories has contributed to high levels of water pollution, leading to protests and advocacy campaigns for greater corporate accountability. According to a 2020 report by the Clean Clothes Campaign, Nike's textile factories in Cambodia were found to be discharging hazardous waste into the environment, including heavy metals and other toxic chemicals (Clean Clothes Campaign, 2020).

Water Pollution Generated from Textile Factories:

Water pollution is a significant challenge in the Cambodian textile industry, with many factories discharging toxic chemicals into nearby water sources. This pollution poses significant health risks to nearby communities, including exposure to toxic chemicals and the spread of waterborne diseases. According to a 2020 report by the International Labor Organization, the textile industry is responsible for 20% of all industrial water pollution worldwide (ILO, 2020).

Impacts of High Water Pollution on the Cambodian Population:

In addition to the environmental impacts of water pollution, there are also significant social and economic consequences. Access to clean water is a basic human right, and the lack of it can have devastating effects on communities. In Cambodia, where poverty rates are high and access to basic services is limited, water pollution can exacerbate existing health problems and lead to new ones.

Health Impacts:

Water pollution can cause a range of health problems, from skin rashes to cancer, and it can also affect the development of children. According to a report by the World Health Organization (WHO), 5.5 million people die each year from diseases caused by polluted drinking water, with children under the age of five being the most vulnerable. In Cambodia, where water pollution is a significant issue, it is estimated that 10% of all deaths are attributable to waterborne diseases. Additionally , children may experience developmental delays, cognitive impairments, and other health problems in areas where water pollution is high. The impact on the population is particularly severe in areas with limited access to healthcare. According to the United Nations Children's Fund (UNICEF), nearly 30% of Cambodian children suffer from stunted growth due to malnutrition, which can be exacerbated by exposure to water pollution.

Economic Impacts:

Furthermore, water pollution also has a significant impact on the economy of Cambodia. The textile industry is a major contributor to the country's economy, but the pollution it generates can have a detrimental effect on other industries such as fishing and tourism. According to a report by the Asian Development Bank, the cost of environmental degradation in Cambodia is estimated to be 2.2% of gross domestic product (GDP). Fishing communities are particularly vulnerable to the effects of water pollution, as their livelihoods depend on access to clean water. In 2018, the Cambodian government estimated that over 90% of fish in the Mekong River, which flows through Cambodia, were contaminated with toxic chemicals. Tourists are also less likely to visit areas with high levels of pollution, leading to a decrease in tourism revenue for the country.

Conclusion:

Water pollution is a complex and multifaceted issue in Cambodia, with significant environmental, social, and economic impacts. Addressing the root causes of pollution in the country will require a concerted effort from all stakeholders, including the government, industry, and civil society.

Multi-Pronged Approach:

Addressing this issue will require a multi-pronged approach that includes the development and enforcement of environmental legislation, the promotion of sustainable practices in the industry, and the empowerment of affected communities to demand their rights to clean water.

Global Citizen Responsibility:

As global citizens, we all have a role to play in ensuring that the products we buy are ethically produced and do not contribute to water pollution in countries like Cambodia. By supporting companies that prioritize sustainable and ethical practices, we can help to create a more just and equitable world for all.

References:

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Nike, Inc. (2022). Water. https://purpose.nike.com/sustainability/water

United Nations. (2010). The human right to water and sanitation. https://www.ohchr.org/EN/NewsEvents/Pages/DisplayNews.aspx?NewsID=10014&LangID=E

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World Health Organization. (2018). Burden of disease from household and ambient air pollution. https://www.who.int/publications-detail/burden-of-disease-from-household-and-ambient-air-pollution