We often assume that if we convince people to care about wildlife they will support conservation. Of course, people are unlikely to support something they don't feel personally attached to. Unfortunately, simply caring about wildlife does not always lead to positive conservation behaviour or support for policies. So the task is not only to make people care about wildlife but to do so in a way that will inspire them to take action.

Writers, poets, artists, and conservationists have attempted to make people care about wildlife by giving them emotions and characteristics that we value in ourselves, a process known as anthropomorphism. The use of anthropomorphism has created passionate debate among naturalists and conservationists and is perhaps most famously exemplified in Disney's 1942 film, Bambi. While many people have strong opinions about it, the question we really need to ask is, can anthropomorphism benefit conservation?

I recently had a conversation with a close friend about anthropomorphism. He thinks deeply about issues and I admire his ideas. I made an off-the-cuff remark about my frustrations about anthropomorphism and was surprised to hear him say that he believes it can be beneficial for conservation. The conversation was fascinating and made me think about my own assumptions about anthropomorphism and how they are informed by my relationship to wildlife as a hunter and my observations of conservation in North America.

Anthropomorphism

Most of us have probably been bombarded with anthropomorphic messaging since childhood. Anthropomorphism is applying "humanlike characteristics, motivations, intentions, and emotions" to animals. Sometimes we do this subconsciously; other times, it is a tool used intentionally to mobilize support for a cause. For further reference, see just about any Disney movie, ever.

Everyone respects him. For of all the deer in the forest, not one has lived half so long. He's very brave and very wise. That's why he's known as the Great Prince of the Forest.

- Bambi, 1942

Researchers have examined what motivates people to anthropomorphize animals. One of the conditions under which people tend to anthropomorphize is when they seek social connections or need to reduce loneliness. When we portray or talk about wildlife as though it has human emotions or characteristics, it can change how we treat those species. Epley et al. (2007) found that "treating agents as human versus nonhuman has a powerful impact on whether those agents are treated as moral agents worthy of respect and concern or treated merely as objects". There are a number of implicit and explicit reasons we might wish to see animals treated as moral agents.

I am interested in the impact that anthropomorphism might have on conservation. Certainly, anthropomorphism has been used in the creation stories, myths, and parables of cultures all over the world for thousands of years. Many of those cultures have maintained a close and sustainable relationship with nature. When discussing anthropomorphism and conservation, I'll note that I am referring to both of those concepts as they have been taken up and given form within a largely Western cultural context.

Bambi and the Nature Fakers

The hunting writer David Petersen talks about Bambi and the concept it represents in the popular imagination in his book Heartsblood (2003). Petersen opposes "Bambi syndrome" on both cultural and ecological bases. First and foremost, he notes, Bambi plants a seed of "ill-founded guilt" in the public's imagination. Ecologically, the story of Bambi completely distorts the reality of deer biology and wildlife management. Petersen presents a clear and concise explanation of the ecological sense in hunting young deer. (It is too in-depth to cover here, but in short, killing young deer amounts to what ecologists have called "compensatory mortality" and is a natural part of maintaining healthy deer population dynamics.)

Bambi presents a completely unrealistic view of forest ecology and interactions among wild animals. It is anthropomorphism to its most sinister and damaging extent. Walt Disney was an anti-hunter and it was a deliberate decision to exclude all wildlife predators from the film adaptation of Bambi in order to portray humans as the only enemies of wildlife. Walt Disney used anthropomorphism repeatedly over the years, realizing that this kind of deliberate manipulation of nature was a gold mine. So even if Bambi incidentally brought people to conservation, let's agree for a moment that it was not the film's primary intention. Petersen also notes that famous film critic Roger Ebert questioned the film's suitability for young audiences, saying, "I am not sure it's a good experience for children – especially young and impressionable ones".

But Bambi isn't fully to blame. I'm not sure when the debate about anthropomorphism officially began, but at least some of its roots can be traced to the "nature fakers" debate. In the early 1900s, a genre of literature referred to, quite ironically, as realistic wild animal stories emerged. A naturalist by the name of Ernest Thompson Seton was one of the central figures of the movement. Seton once described a fox that jumped onto the back of a sheep to elude hunters. The sheep "ran for several hundred yards, when Vix got off, knowing that there was now a hopeless gap in the scent". In his book Wild Ones (2013), Jon Mooallem describes it, "these stories claimed to be credible natural histories of wildlife. But they dramatized the lives of animals as though they were the anthropomorphic heroes of fiction". Jack London's White Fang (1906) is another well-known character in this genre.

As with Bambi, these stories distorted nature, sanitizing the realities of predator-prey dynamics and the general wildness of nature. And, as with Bambi, the stories and their authors garnered intense criticism. In 1903, the writer and naturalist John Burroughs published an essay in which he criticized Seton and others as "sham naturalists" and "nature fakers". In 1907, Teddy Roosevelt became involved and effectively put an end to the debate when he gave an interview in which he "sailed into William J. Long and Jack London and one or two other of the more preposterous writers of 'unnatural' history".

Burroughs's and Roosevelt's issue was not simply that they didn't enjoy the stories. Rather, the debate arose right at the time that the conservation movement was catalyzing in the United States and there was growing alarm about declining wildlife populations. Burroughs and Roosevelt were concerned about what it might mean for the wider public to develop inaccurate understandings of wildlife and nature and how this might hinder conservation efforts.

Anthropomorphism in Conservation

Some researchers suggest that anthropomorphism could be used strategically and deliberately as a conservation tool. For instance, in a paper published in the journal Biodiversity and Conservation, Alvin A.Y.-H. Chan (2012) argues that anthropomorphism can highlight similarities between humans and animals. The author points out that humans are "naturally attracted to those that are similar to us and similarities have long been known to enhance empathy between humans, and between humans and animals". If conservationists emphasize the similarities, it can enhance people's empathy and care towards animals because it is difficult to ignore the plight of "sentient likeable organisms with human characteristics".

The author of this paper is careful to point out that anthropomorphism should not create "fictional animal personas". Rather, anthropomorphism should be used to strategically highlight specific similarities between humans and animals. In particular, conservationists should focus on three areas of similarities: the intelligence of animals, their ability to experience pain, and their social behaviour. If we portray threatened animals as similar to humans and foster a sense of connection with them, the public will be more likely to find them important and therefore be more willing to protect them and their ecosystems, "even if it requires them to make sacrifices".

In another paper published in the Journal of Experimental Social Psychology, Kim-Pong Tam et al. (2013) considered the connection between anthropomorphism and behavioural changes that benefit conservation. The authors return to the need for connectedness among humans and examine whether anthropomorphism creates a feeling of social connection with animals. They point out that connectedness to nature is a strong determinant of conservation behaviour - to protect something, we need to feel connected to it. Therefore, if used effectively, "anthropomorphizing nature could be a relatively low-cost but useful strategy in environmental promotion".

Three Concerns with Anthropomorphism

While the papers discussed above outline strategic uses of anthropomorphism, Root-Bernstein et al. (2013) caution about its potential as a "powerful but double-edged sword".

First, people who support the strategic use of anthropomorphism focus on creating connections with animals and propose that this will lead to the public feeling connected to nature as a whole and willing to protect "those species and their ecosystems". Both of the papers I discussed above are focused on individual animals or, at most, individual species. They do little to demonstrate that the public will extend empathy for particular species to a wider commitment to habitat protection, which is the key factor in conservation. I'm not at all convinced that anthropomorphizing certain animals will lead to broader awareness about ecology and conservation and even if it does, increased awareness might not be enough.

Second, those studies argue that anthropomorphism can change people's attitudes towards nature. The environmental sociologist Thomas Heberlein notes that because "many conservation biologists believe attitudes are behavior, they often propose to change behavior simply by educating the public". However, research has also shown that changes in information and attitudes do not automatically lead to changes in behaviour. As Heberlein notes, this approach "usually fails because it is difficult to change attitudes and because attitudes have so little to do with behavior". In general, people are more focused on their immediate lives and, understandably, tend to put their families and households first on a day-to-day basis.

Third, the anthropomorphic strategy relies on being able to identify similarities with animals, such as intelligence. It has proven fairly easy to convince the public to identify with species such as bears, whales, and elephants. Consider the public's support for Roosevelt when he refused to kill a bear because he felt it would not conform to principles of fair chase and the ensuing craze over the Teddy bear. However, when we need to address conservation issues that concern less charismatic species, highlighting similarities could prove more difficult. It is notoriously difficult to rally public support for insects, yet they are extremely important for services such as pollination. On the flip side, how might the public treat a species when it is given negative human characteristics? We almost lost wolves in North America from that kind of anthropomorphism. On the other hand, anthropomorphism can create a false sense of connectedness with wildlife that can lead to conflict with humans, as in the case of a well-known grizzly bear in Alberta in 2017.

Going Forward

This entire discussion can seem like a luxurious philosophical exercise at a time when we are witnessing massive worldwide declines in species and biodiversity. However, there is a long-term relevance to deconstructing and evaluating the use of anthropomorphism in conservation. Someone could reasonably say that given the current global conservation crisis, if anthropomorphism will get people to care, then we should do anything we can to mobilize support. Perhaps.

The problem with anthropomorphism is that it distorts the larger landscape context in which wildlife exists and the social-political realities in which conservation operates. Misrepresentations of nature can make it difficult to filter and evaluate conservation options based on the realities of wildlife and their ecosystems. Consider the popular images of lions and elephants in Africa. The social, family-oriented nature of these species is often highlighted in film and television. These stories make it difficult for the public to objectively evaluate the merits of hunting as a tool to generate revenue for the conservation of these species and the social considerations in their management. We also commonly see the use of value-laden language such as "slaughter" or "murder" to describe hunting, portraying wildlife as something other than wild.

I started this post with a great deal of cynicism about anthropomorphism. I have a ways to go before I'm convinced that it can be an effective long-term conservation strategy. Researchers who have promoted its use have pointed out that it is not a "miracle cure" and have suggested that we instead work to create a kind of "enlightened anthropomorphism" whereby messaging is accompanied by arguments in support of natural biodiversity and processes. I'm just not sure if people will read that kind of fine print. But perhaps my friend was correct that anthropomorphism can create a sense of fascination with wildlife and convince people that they should care. If we achieve that first and most fundamental step, then we at least open the possibility to shape the public's ideas more positively and can work on creating long-term conservation behaviour.

There is a saying that the only things we all have in common are birth, death, and taxes. If there is a fourth thing common to every human being on the planet, it is that human lives depend on killing animals. This is true for hunters, trappers, animal-rights activists, vegans, and everyone else, regardless of where we live, our cultural differences, or our lifestyle choices. I don’t say this out of callousness or for shock value; rather, to put every one of us on the same page, in the same common history book of our species. If only for a moment.

I would like to think we can all have the humility and honesty to acknowledge the fact that human life depends on the death of animals, despite how uncomfortable we may be with this truth. To that end, I won’t spend time going over the various ways that human civilizations and settlements displace wildlife and affect habitat. Many of us do our best to reduce our direct and indirect impacts on the natural world, but close as they may come, these impacts will never reach zero. None of us is exempt from the effects of human civilization on wildlife. The task as I see it is not so much to accept or refute this fact, but rather to reflect on our own understandings of it and what it means to have a relationship with animals that involves death.

One of the most common points of disagreement in conversations about animal ethics centers on the consumptive uses of animals. Concerns over the treatment of both wild and domestic animals and their use for food, fur, and other products is an important conversation and one that I believe should be of highest ethical importance to human beings; however, we often bring a set of unstated and embedded assumptions to these discussions that need to be examined if we are to ever truly understand our own ethics, have productive conversations with others, and be effective at conservation.

Reflecting on Foundational Concepts

One of the underlying assumptions that we need to critically reflect on in discussions over the use of animals is the very concept of killing. Our individual and collective understanding of the moral defensibility in killing animals and the nature of the human-animal relationship that is established through an interaction that involves killing are informed by our views of death itself.

In discussing the ethics around the use of animals, we must be thoughtful to the fact that understandings of central concepts such as death and killing are not universal. Cultures throughout the world have vastly different understandings of what it means to die, what happens after death, the relationship between life and death, and therefore what it means on a deep ethical level to kill an animal. Therefore, we cannot approach discussions with the assumption that we all understand the moral foundations of the topic in the same way. More importantly, we must be conscious not to assume that our own culturally-grounded way of understanding these concepts is correct. To approach conversations of such ethical gravity in that way is to demonstrate a sense of cultural centrism that has proven dangerous to both human cultures and ecological systems in the past.

It is possible that some of us have never really taken the time to deeply reflect on our own relationship with the death of wild animals. For the majority of the world that lives in urban centers and will never be personally involved in killing an animal, thinking about this may never be a necessity. In his examination of humanity’s relationship with nature and our own natural history, the author J.B. MacKinnon in The Once and Future World poignantly describes watching a grizzly bear feed on an elk calf. MacKinnon reflects on nature’s experience with death: “springtime in Yellowstone is not the season of gambolling fox kits ... but of the hungry bear and wary bison. Of death, that ordinary horror”. Killing is all around us all the time; whether and how we choose to understand that fact of life on a primal and philosophical level is our choice. MacKinnon goes on to suggest that “to endure among other species, you must experience the world as a place you share with them”. If we wish to share the world with wild creatures and natural processes, we owe it to ourselves to engage with them on their terms.

Consider the fact that most modern human beings eat next to nothing that is hunted or gathered from the terrestrial surface of the earth. This is an outcome that would strike our ancestors as bizarre if not apocalyptic, and yet it can’t be said to be the product of choice. We drifted to this point, generation by generation.

J.B. MacKinnon in "The Once and Future World"

Let me clear about what this is not. I dislike dead-end arguments in discussions about ethics. It might be tempting to dispute the suggestion that death and killing are equal parts culturally contingent concepts and natural parts of the world, as simply a hunter’s way of justifying his own actions. That has been suggested to me before and I will humour that idea, but it is far more complex than that. Human ethics change over time to incorporate new ideas and knowledge and this changing is precisely what keeps ethics strong and meaningful. Therefore, the suggestion that any single argument can settle an ethical debate is unconvincing at best and suspicious at worst. This is not a claim that killing wildlife is morally defensible because “we have always done it”. I don’t believe that historical precedent justifies continued practice. However, in the same way that history does not justify the present, neither can it be disregarded as irrelevant. So I do think that the long history of interaction between humans and wildlife that has always involved a predator-prey relationship makes the conversation worth having in light of that history and not in exclusion of it. Cultures and belief systems are built upon shared experiences and give rise to knowledge systems and worldviews that are rooted in the places of those experiences. It is the diversity of these cultures that contributes to different understandings of what it means to kill an animal and our conversations on the ethics of killing and using animals must include space for the wide variety of cultural views that exist in the world.

Multiple Worldviews

Our evaluation of the ethics in killing animals for our own uses is bound to be informed in some measure by our understanding of what death means and the subsequent emotions we attach to dying and being dead. It is helpful to consider examples of different cultural understandings of death. These contrasting worldviews around death mean that understandings about the relationship enacted with an animal in the act of killing it can also be very different. Bear in mind that I am highlighting two examples here and that the diversity of human cultural perspectives is nearly as wide and deep as the biodiversity of the natural world itself.

The dread of something after death, / The undiscover’d country

"Hamlet" by William Shakespeare

The Reverend Charles A. Curran, Professor at Loyola University of Chicago, discusses an understanding of death informed by Judaeo-Christian traditions. Curran explains that in Christian worldviews, death “immediately invokes in us the emotion of fear”. This fear of death is not so much a fear of the physical process of dying, but rather “the notion of the beyond that the word ‘death’ brings to us, because its fear is a fear of the beyond”. This fear is also related to the gravity of having to weigh the morality of our lives and what Curran describes as an “extreme ego anxiety about passing into nothingness” – the fear of irrelevance and being forgotten. There are other more obvious teachings in Christianity about what killing means for the morality of our own lives.

A Judaeo-Christian view of death has been imprinted on some of Western culture’s most influential pieces of art and literature, and it is perhaps only natural that our feelings around our own death would be imparted onto animals when we consider their death. Daniel E. Van Tassel, Professor of English at Muskingum College, notes “the stamp of such Christian views of death” in the “expression of fear at the imminence of death” among a number of Shakespeare’s characters. Van Tassel cites three reasons to fear death in Judaeo-Christian traditions: we fear losing the enjoyment of life and worldly pleasures, the emotional and physical pain that comes with death, and the eternal misery after death. In considering how such a culturally-dominant, if latent and subconscious, understanding of death may impact our view of killing animals, we can certainly identify in animal-rights and other anti-hunting/trapping campaigns references to the second fear of death: fear about the pain and suffering that killing brings. In this fear we see MacKinnon’s characterization of death, “that ordinary horror”.

Like other northern hunting peoples, many Yukon First Nation people conceive of hunting as a reciprocal social relationship between humans and animals.

Paul Nadasdy, in "Agricultural metaphors and the politics of wildlife management in the Yukon". 

In a book chapter I have frequently returned to in discussions over human-animal relationships, Paul Nadasdy, Associate Professor of Anthropology at Cornell University, discusses the contrasts between Western and Yukon First Nations’ understandings of the concept of wildlife management, focusing particularly on contrasting notions of ownership and control between cultures. Within a Yukon First Nations worldview, humans and animals interact on the basis of a reciprocal social relationship defined by the need to uphold certain responsibilities. Humans hunt wildlife but do so within the context of specific practices designed to maintain the relationship, practices that vary between cultures, but “commonly include the observance of food taboos, ritual feasts, and prescribed methods for disposing of animal remains, as well as injunctions against overhunting and talking badly about, or playing with, animals”. Maintaining the social relationship one has with animals is of utmost importance and in this particular cultural worldview, involves killing.

There is an element of control and agency that is important in understanding the contrast between different worldviews. In a Western worldview, humans are most commonly positioned above and in control of nature: the world is here to be used by humans. In, for example, a Yukon First Nations worldview, animals have agency and can choose not to present themselves to human hunters. Humans must therefore fulfill certain social obligations towards animals and these obligations are often carried out through hunting. The concept of killing and what it means to kill an animal is thus conceived of quite differently in a Yukon First Nations context than one dominated by Western knowledge and cultural traditions.

The idea that there exists a plurality of knowledges informed by one’s culture must accompany us into ethical conversations and decision-making around the use of animals. We must remember that in many cultures, a context of respect and gratitude is the very the foundation of how humans have come to understand a relationship with animals that involves killing.

Conclusions

I am not a religious person and I would not even suggest that I am spiritual. I have come to understand my actions and morality on my own terms and I have tried to inform that understanding as much as possible by lessons in nature, though inspiration for this understanding can come from many places. I want to make it clear that caring deeply about wildlife is not dependent on religious or spiritual guidance; I have thought and felt deeply about both the individual animals I have killed and about the populations and species of which those individuals were a part. When I kill an animal, there is an intense and undeniable connection with that individual – from the moment I first see it to every single time I cook a portion of it – and there is also a connection with that animal that feels more historic, a sense of shared history on the landscape. Animal-rights campaigns often focus on individual animals that have been given human names. This kind of anthropomorphism often loses the ability to situate the relationship between human and animals on an evolutionary scale. For me, it is precisely the simultaneous feelings of intense personalization with an individual animal and a depersonalization with the awareness that there is a deeper historic interaction that we are a part of that gives the encounter so much meaning.

One thing that many of us can agree on is that healthy ecosystems and wildlife populations are critical for the survival of our species and this planet. We might also agree that maintaining healthy ecosystems and wildlife populations depends on human appreciation and valuation of those places and species and in order for humans to care about and take care of the natural world, they need a personal relationship with it. It may be that some wish to redefine the foundation of this relationship in a way that reflects changing social and cultural norms, but this cannot be taken for granted and this new foundation cannot be laid without conscious and thoughtful reflection, otherwise we risk losing the historic relationships within which both humans and animals have mutually evolved.

We may personally disagree with particular conservation policies or strategies, but it is imperative that we maintain our connections with animals and understand that there are cases where this connection takes place through an interaction that involves death. I personally consider ethical concerns about animal welfare as one of our most important considerations in killing animals. However, when engaging in discussions with one another over the ethics of using animals, we need to be conscious of the foundational assumptions on which these conversations are built. We need to identify and critically reflect on the culturally specific concepts we bring to our decision-making around killing and understand and respect that ethics are a sliding scale throughout the world.

In doing so, we may find that misunderstandings and disagreements run deeper than the specific applications and policies we find ourselves debating and that we gain much more from engaging with a plurality of ethical perspectives than from disregarding them.

In the modern field of conservation, sustainable use is the goal for which resource managers strive. Yet not so long ago, conservation was popularly associated not with sustainability, but with not using resources at all. Perhaps inevitably, along the way some lazy thinkers came to equate sustainable use of a resource with not using it, among them Gucci CEO Marco Bizzarri.

When Bizzarri announced recently that Gucci would be dropping fur, he caused much head-scratching. The move was a demonstration of “our absolute commitment to making sustainability an intrinsic part of our business,” he explained. So Gucci will now be replacing real fur – a renewable, biodegradable, natural resource – with non-biodegradable fake fur made from a non-renewable resource, petroleum.

How could Gucci have become so confused about the meaning of "sustainability"? History provides a possible answer.

SEE ALSO: Fur-free Gucci policy contradicts company's "sustainability" claims.

Protection vs. Conservation

Forty years ago, when Marco Bizzarri was growing up, and after a long history of renewable natural resources being mismanaged in much of the world, the word "conservation" was on everyone's lips.

But what did "conservation" mean to most of the public or, in practical terms, on the front lines of the war declared on alleged resource abusers?

The biggest "conservation" issue of the day – the biggest ever in terms of public awareness – was whaling, and groups that formed the Save the Whale Campaign called themselves conservationists. A very few were the real deal, but most were actually perpetrating a deception. They were not interested in sustainable use, or a temporary cessation of whaling to allow stocks to recover. They wanted all whaling stopped forever, regardless of the state of stocks. They were "protectionists", or, to use a term more commonly associated with wilderness protection, "preservationists".

And so the die was cast. In the popular conscience, "conservation" had come to mean not using something, be it whales, seals, ivory, tuna or tropical rain forests. The list just grew as "Save the [enter pet cause here]" campaigns proliferated. Stopping the killing of any animal, correctly termed protection, was now widely perceived by much of the media and the general public as a conservation goal.

From Conservation to Sustainability

Meanwhile, true conservationists were developing increasingly sophisticated management strategies based on a relatively new concept, the "sustainable use of renewable natural resources".

An integral part of sustainable use is that conservation objectives are often best served by giving renewable resources financial value, thereby giving stakeholders an incentive to manage them wisely. For many species of animal, the most effective way of doing this is to allow regulated killing for food or clothing. Captive breeding and even domestication of animals can also help relieve pressure on wild populations. Gucci's parent group, Kering, is actively involved in a programme to conserve pythons by farming them. Ted Turner's bison ranches have played a key role in bringing this animal back from the brink of extinction. And yes, all wild species of furbearers have benefited from the expansion of mink farming.

In short, sustainable use is founded on the consumptive use of resources in a regulated environment. It gives the resources value to stakeholders, while ensuring use of those resources does not exceed their capacity to replenish themselves.

Sustainable use is not about stopping use of a resource.

Gucci Left Behind

Gucci's understanding of "sustainability" appears to be based on an outdated, 1970's view of conservation: that the best way to conserve a resource is to stop using it.

For sure, some furbearer species were hit hard by hunting and trapping before modern regulations were implemented, even in North America. And some, such as South American and African spotted cats, are now – rightly – banned in international trade.

But to imply, as Gucci does, that farmed mink and fox, or abundant wild populations, will somehow benefit by no longer being used for fur shows a naîve and total misunderstanding of how sustainable use works.

Gucci has been left behind as our knowledge of environmental conservation has evolved. We don't need a Save the Mink campaign!

As of late, I’ve spent a lot of time educating about, as well as defending, the consumptive practices of hunting and fur trapping on the modern North American landscape. For the most part, the response I get from the public at large is positive, reinforcing, rewarding, and immensely up-lifting. There is something truly special about seeing the look on a kid’s face when they get to pet a real beaver hide, or the emotional tension leave a client’s body when you properly educate them on their nuisance wildlife problem. The ability to assume the role of a valuable steward to our region’s wildlife and a hands-on conservationist is spiritually satisfying – and much more rewarding than just playing the self-reliant woods-bum I initially intended for myself.

Of course it should also be noted that for someone with a pro-trapping stance on the internet and in the public eye, I get my fair share of nasty comments, vicious emails, aggressive pot shots, and at times downright childish accusations pertaining to my way of life and (on some occasions) the validity of my own mental health. All I have to say is sticks and stones folks, sticks and stones.

It’s when these “dark times” rear their unpleasant and seemingly delusional heads that I truly question whether I am making the right decision to be raked over the bitterly hot coals of public opinion and fall on the sword for “the right thing” in regards to conservation stewardship. Being a voice for conservation and self-reliance is a far cry from becoming a martyr. I would prefer to avoid becoming the latter.

Fur trapping in North America is a hot-button topic – one worthy of sitting side by side with issues like politics, religion, and climate change. The only difference is the rarities in which people feel compelled to discharge such fire-bellied hate as to call for your “extinction” for coming out as a Conservative or Liberal thinker.

To make a long story short, if you’re going to be outspoken about fur trapping or predator hunting in the 21st century, you had better get your facts straight, and more importantly, grow a thick skin.

Why Bother with Trying to Have a Voice for Something as Controversial as Fur Trapping?

I get the question all the time – occasionally from like-minded individuals. The short answer I’m accustomed to furnishing is “because I care.” I care about the natural world that has surrounded me for my entire life. I care about the health and populations of the wild critters I share this landscape with. I care about the impact the human species has on the rest of our natural environment; and I care about the direction it’s headed. I also wish to share my insight of years running a wilderness trap-line, share the knowledge of animal behaviors and traits, share my experience of self-reliance and reaping my own food or fur, and share my passion for an untouched forest canopy or riverbed void of human trash and pollution. To some, this would sound like a contradiction – but try to stay with me.

I’ve lived the solitary life of a recreational fur trapper for about ten years—keeping my activities (for the most part) undercover and off my lips in public settings. I trapped and skinned furbearers like beaver and muskrats, reported catch numbers, and filled out yearly observation forms for the state Fish and Game Department. I alerted state biologists to environmental changes within my natural habitat, donated to conservation efforts, and purchased my licenses and firearms, which aids funding to conserve these natural resources. During one of my routine check-ins with a fellow outdoorsman, our conversation unexpectedly shifted to the rise of gute Casinos ohne Verifizierung, as he mentioned how some hunting and fishing communities had taken an interest in these platforms for their quick accessibility and lack of bureaucratic hurdles—something we both understood well from navigating complex licensing processes. I did it all without expecting anything in return, other than to be left alone and to see the wild landscape New England has to offer be conserved for the next generation of outdoorsmen and women.

It sometimes seems as though I was asking for too much – as the constant barrage of attacks on hunting and trapping from hordes of people who clearly “don’t get it” seem to boil up and over more and more every year. In other words, there are a lot of people in this country who can’t seem to grasp the concept of an individual being both concerned for the well-being of wildlife, and at the same time preying upon it.

Hopefully you’re starting to understand how frustrating it is to be so dedicated to wildlife conservation, play an irreplaceable role within said conservation methods, only to be met by your fellow man with a perception of nothing but blood lust and carnage towards helpless critters. Queue the pitchforks and rotten vegetable throwing. Frankly – it pisses me off; which is why I dedicate myself to write, educate and promote trapping.

Hunters and Trappers – the "OG's" of Conservation

In the 20th century, hunters and trappers introduced the idea of conservation. A form of wildlife funding which opened the door for concepts like the Pittman-Robertson Act, and the Teddy Roosevelt era of conservation awareness – the same conservation awareness we know of today. The people behind these ideas recognized hunting and trapping – for food and fur – as an integral part of properly maintaining our natural resources and the conservation efforts for our wildlife and wild places. We knew these places and their inhabitants deserved protection from man’s modernization and progression.

How sadly entertaining it is to see man’s “progression” being used today instead to kill off these very ideas; replacing conservation with a “hands-off” approach and vilifying the hunter and fur trapper as a “cowardice trophy hunter” rather than the obvious ally to said conservation ideas.

Ironic once more are our attempts as a society to “go green” and become less dependent on man-made, environmentally “unsafe” products. Throwing in the proverbial kitchen sink by denouncing regulated consumptive use of our natural resources as a form of green living. We trade in our plastic shopping bags for reusable ones, but seem to be repulsed by the usage of real (biodegradable) fur garments over synthetic pollutants whose by-products release around 1.7 grams of “microfibers” into our streams and rivers each washing cycle.

Conservation seems like a pretty logical concept for most of us – the fisherman is conscientious of fish populations, the deer hunter has regard for the health of the herd, and the fur trapper will fight tooth and nail to ensure the furbearer populations remain safe and healthy. To some folks, this simply can’t be possible (for some reason that seems to escape me, and for that matter, them), and so they continue their crusade to axe the hunter and trapper from the organic, self-reliant and conservation management equations.

Guilt by Association?

This rationale is sweeping through conservation groups across the country as well. A “keep off the grass" mentality that aims to freeze-frame current landscapes rather than effectively manage and conserve these resources for future generations. Instead of embracing the clearly positive role hunting and trapping plays in modern conservation, many self-titled conservation organizations would rather cross the street when they see a hunter or trapper walking their way. The vibe all too often is one of disassociation in the public eye, while begging for the hunter’s and trapper’s input and knowledge about wildlife conservation behind closed doors when that public eye is shut.

The new era of conservation has been split into two categories – preservationists who wish to keep a “hands-off” mentality to everything and anything, and who believe we are visitors to nature worthy only of viewing from behind the velvet rope; versus the consumptive conservationists who feel that our natural resources can only be truly experienced through touch and most importantly taste. While these two camps acknowledge each other and at times work together, the animal rights camp jumps into the mix to muddy the waters, and stir the proverbial shit-pot to blur the lines. It's truly an absolute mess.

Put Your Money Where Your Mouth Is

An example of what I’m trying to say lies right here in the “Live Free or Die” state of New Hampshire. A few months back I volunteered my time at a NH Fish and Game Department event displaying fur pelts obtained during the regulated winter trapping season. Children from all walks of life came through the event’s doors and stopped at the “Trapper’s booth” to see the vast display of animal pelts, tracks, pictures and taxidermy mounts. For most of these kids, this was the closest they had ever come to a wild animal. Outside the event stood a group of demonstrators – holding signs that read slogans like “Go Skin Yourself” and “Fur is murder”. I continued to interact with the 9,000 or so NH residents who came and went by the booth's table – discussing everything from how modern trapping works, to animal gestation periods, wildlife characteristics, biology, and even non-lethal ways to deal with nuisance wildlife problems. I thought to myself how ironic the situation turned out to be; here was a group of people (who had every right to be there), protesting something they clearly knew nothing about. Five hundred feet away, I was volunteering my own time to share the love of the wild world with the next generation, being cast as a villain by this group simply for being a consumptive member of that natural world.

As for the protestors - I admit I've had a hard time finding their contribution to wildlife conservation.

Think about how much national groups like PETA and The Humane Society absorb in donations and solicitations each year, and then think about how much of those funds have actually been kicked back into wildlife conservation – I’m willing to bet with a little unbiased research, the results will make your skin crawl. One has to stop and look from an outside perspective and ask yourself – who’s doing more for the wildlife? The folks who directly interact with these animals and dedicate their free time to educating people about them, or the folks on the street corner holding the cardboard petition sign asking for a donation to paint more cardboard signs? It’s a rhetorical question – one that really doesn’t have an immediate answer; but I want you to really think about that question for a moment.

You Can't Please Everyone

I often try to rationalize the thought process of people who come right out and attack my justifications for trapping. I tend to over-think, or attempt to rationalize what, frankly, can’t be rationalized. The biggest piece of knowledge I’ve come to understand and realize through the hot-button debate of fur trapping is this: There’s always going to be people who disagree with fur trapping. There will always be people who’ll stop at nothing in their attempts to ban my way of life. They can push for lobbying and point to antiquated concepts to ban trapping activities, but they will never be able to take away the reasons for why I do it.

The solid truth is that hunters and trappers have a vested interest in wildlife and habitat conservation. We depend on healthy wildlife populations and strong habitat to continue doing what we do. These activities elicit a diehard passion for sustainability, and compose a hands-on approach to conserving our natural resources. I am in no way suggesting consumptive practices like hunting and trapping hold all the answers for wildlife conservation, but they’re damn sure better than a cardboard sign.

FOLLOW JEFF TRAYNOR'S "LIVE FREE AND TRAP" ON:

FROM OUR WEBSITE: FUR PRODUCTION: TRAPPING

Of all conflicts between advocates of sustainable use of wildlife and advocates of animal rights, none has been more enduring than the sealing issue. For more than 50 years, sealers have been on the front line in a war to decide how we manage our wildlife – so long, in fact, that there is a danger their supporters will lose interest. To everyone who recognises the importance of keeping this traditional harvest alive, I say, renew your support for sealing. It's needed now as much as ever.

Sealing was not always the cause célèbre of the animal rights movement. Back in the 1960s, when the anti-sealing campaign began, the prime target was whaling. Despite the little-known fact that the whaling industry had already halted the excesses of its past, animal rightists (and not a few conservationists) were determined to shut it down completely. And they nearly succeeded.

This cleared the way for the anti-sealing campaign to grab the headlines – something it has been doing ever since. Half a century on, the beleaguered sealers are still fighting, with the current battleground being the EU.

SEE ALSO: CANADA CELEBRATES ITS FIRST NATIONAL SEAL PRODUCTS DAY

What makes the sealing story so remarkable is that it has lasted this long. Most of the credit belongs to the sealers themselves – both indigenous communities of the High North, and the descendants of settlers – for their refusal to die. Thanks also must go to a handful of governments for their unflinching support.

The sealers, of course, are fighting for the future of their cultures and one of the few livelihoods available to them. Anyone who has visited the northern reaches of the world will understand why. We are struck by the natural beauty of the rugged landscape, the purity of the air, and the abundance of life in the oceans. This beauty continues to exist because people maintain traditional ways of life, and central to this is utilizing local natural resources, including seals. Fishermen and hunters tackle the seas and the ice to bring home their catch, and what they don’t consume, they sell.

This beauty continues to exist because people maintain traditional ways of life, and central to this is utilizing local natural resources, including seals.

Governments, meanwhile, have supported the sealers for a variety of reasons. They recognise their right to self-determination, they want to keep people “on the land” (not flooding into overcrowded cities), and they recognise the role played by wildlife use in ecosystem management. Because seals consume commercial fish and forage species, and sustain others such as sharks and orcas, governments are increasingly focusing their research on the impact of seals and seal harvesting on the ecosystem as a whole.

This approach reflects a need to ensure that seal populations will continue to thrive. It also ensures that we live up to a moral responsibility to understand the impacts of harvesting choices on other species. This can mean limiting seal harvesting or encouraging it, depending on particular regional circumstances.

Finding the right balance between prey and predators makes the marine ecosystem more productive and preserves its biodiversity.

Veterinarians, too, have supported sealers by denouncing the message of animal rights groups that sealing is inhumane. The most common method for harvesting seals is using a rifle, while use of the "hakapik", a traditional harvesting tool, is increasingly rare today. Veterinarians consider both to be humane because they consistently cause instant unconsciousness before death.

The sealers have also received broad support from advocates of sustainable use with no direct interest in sealing. Croc farmers, kangaroo meat harvesters, you name it; across the globe, wildlife users have thrown their support behind the sealers. Meanwhile major conservation groups such as the IUCN and WWF have acknowledged that sealing does not pose any conservation issues.

Yet despite the perseverance of the sealers themselves and the breadth of support for sealing, all is not well in paradise. The relentless attacks from groups with seemingly inexhaustible funds have tested our support to the limit and found it wanting. Proof of this is the fact that sealers are still losing ground with the recent closure of the EU market (except for that reviled exemption for products from indigenous communities). The enormous potential US market, meanwhile, is just as far off as ever. The US has banned all marine mammal products since 1972, and no one, not even the governments of sealing nations, is willing to mount a serious challenge to this ban.

SEE ALSO: EU SEALING POLICY IS HYPOCRITICAL, ANTI-DEMOCRATIC

So to any wildife user wavering in their support for sealing, I recite the classic poem of German Lutheran pastor Martin Niemöller:

“First they came for the Socialists, and I did not speak out –
Because I was not a Socialist.

Then they came for the Trade Unionists, and I did not speak out –
Because I was not a Trade Unionist.

Then they came for the Jews, and I did not speak out –
Because I was not a Jew.

Then they came for me – and there was no one left to speak for me.”

As advocates of sustainable use, we should be enormously thankful that, against all odds, the sealers have survived the last 50 years. But we must not take their survival for granted. They are under constant threat and cannot be allowed to disappear, if for no other reason than that we may be next.

FROM OUR WEBSITE: IS IT ETHICAL TO PRODUCE, BUY OR WEAR FUR?

At a time when we, as consumers, are being urged to “care for our planet” and make environmentally-responsible choices, we should take a closer look at wild furs. And the closer we look, the more impressive are the environmental benefits we see. While all the furs we use today are eco-logical, wild furs are to clothing what “organic”, “free-range”, and “100-mile-diet” are to dinner.

Here are 5 top reasons why wild furs are an excellent choice for anyone who wants to adopt a “greener” life-style:

1. Like all fur, wild-sourced pelts provide a naturally warm, lightweight, durable, and ultimately biodegradable clothing material. After all, fur evolved over millions of years to become one of the most effective insulators we know.  And, of course, fur is also remarkably soft, comfortable and beautiful!

2. The wild furs we use today come from abundant populations, never from endangered species. Trapping is strictly controlled by state and provincial governments to ensure that we take only part of the surplus produced by nature. Most species produce more young each year than their habitat can support to maturity. We can use part of that “surplus” without depleting the population. In financial terms, it’s like living on the “interest” that nature provides, without depleting our “capital”. This is known to environmentalists as “the sustainable use of renewable natural resources”, a key conservation principle promoted by the International Union for Conservation of Nature (IUCN) and other conservation authorities.

3. The populations of many furbearing species would have to be controlled even if we did not use the fur. Overpopulated beavers flood roads, fields, and forest habitat. Raccoon, coyote and fox populations must be controlled to protect sea turtle eggs, ground-nesting birds and other vulnerable or endangered species. Rapidly expanding coyote populations are also the number-one predator threat for sheep and cattle ranchers. Raccoons, foxes and skunks can carry rabies and other dangerous diseases into urban areas. When animals must be culled to protect property, to prevent the spread of disease, or for any other reason, it is more respectful to use them. Furthermore, without a market for fur, these management efforts would have to be financed by tax-payers.

SEE ALSO: WILDLIFE CONTROL EXPERT OR TRAPPER? WHO YOU GONNA CALL?

4. More than 35 years of scientific research and trap testing ensure that the most humane possible methods are used to capture furbearing animals. In fact, government-regulated trapping now often helps to reduce suffering, by maintaining healthier and more stable populations of wildlife than would occur naturally. If humaneness is a concern, modern trapping techniques are generally preferable to disease, starvation, and the “boom-and-bust” cycles that are nature’s ways of pruning back overpopulated beavers, muskrats, and other species. While farm-raised fur animals receive excellent care, some people feel more comfortable knowing that the animals we use live freely in their natural state until the moment when they are captured. In this sense, wild fur is the ultimate “free-range” clothing material.

5. Many furbearing animals also provide food for aboriginal and other trappers and their families. Beavers and muskrats are important food sources for the Cree people of northern Canada. Raccoons, opossums, and other species are also eaten in many parts of North America. Animals that are not eaten by trappers and their families are returned to the bush where they feed mice, birds and other animals through the winter, when food is in short supply. Nothing is wasted.

Wild fur also provides important income for aboriginal and other people living in rural or remote regions where employment opportunities may be limited. Not least important: the income from wild fur depends upon maintaining natural habitat, and thus provides an incentive for maintaining wilderness areas. One of the unintended consequences of anti-fur campaigning is that, by eliminating markets (for sealskins, for example), they force aboriginal communities in northern Canada to open their territories to more oil and gas exploration, mining and other activities that can seriously disrupt wildlife and their habitat. In fact, trappers in many regions are working with government and industry to minimize the negative impacts of logging and other resource exploitation. For example, they lobby to maintain corridors and buffer zones of uncut timber around lakes and streams that wildlife depend upon, and they identify the nesting areas of eagles and other sensitive species so they can be protected. We all care about nature, but trappers are our eyes and ears on the land – the people who can sound the alarm when nature is threatened.

As this brief summary shows, wild fur is an excellent choice for anyone who cares about nature. Ironically, the “faux fur” and other synthetic textiles promoted by many “animal-rights” activists are usually made from petroleum, a non-renewable resource. But because most people – and most media – are now in big cities, the trappers’ story is rarely heard.

FROM OUR WEBSITE: FUR PRODUCTION: TRAPPING

It's time for our September Fur In The News roundup and we want to talk about fur fashion! Namely the "hat of the season", which just happens to be a trapper hat made of fur (above). Those are fashion trends we can get on board with! And for the guys, it's all about fur slides. Have you bought your pair yet? And be sure to check out this fantastic feature in Vogue's September issue.

Speaking of trapper hats, we were pleased to read this article about how more women are hunting. It would be nice to hear of the same thing happening with trapping. And speaking of women in trapping, here's a lady who truly inspires us. We love this video of Jane Dragon telling us about how nothing is wasted when using animals - a great example of how to use animals responsibly.

In other trapping and wild fur news, we are hopeful about these plans to protect a vast area of land in Ontario, Canada, which will have incredibly positive benefits for the people who live, trap, and hunt on those lands. A feature on the coyote (above) taught us a lot about this resilient creature, while this piece on the effect of the EU seal ban on the people of Greenland was worrying. The ban is not doing them any good, that's for sure.

If you are a trapper in Montana, don't forget to vote NO against this proposition to ban trapping on public lands. Did you do anything fun on National Hunting, Fishing (and Trapping!) Day? We celebrated in Canada on the 17th and in the US on the 24th. This interesting chart (below) shows the different animals that are trapped in the province of Quebec.

We can't write a news roundup without including some activist shenanigans, so here they are. An interesting trend we are seeing is the activists turning on themselves. This isn't the first time we've read about vegans who don't approve of PETA's marketing tactics, but this might be the first time we actually agree with the them! Speaking of vegans, Italy is talking about outlawing veganism for kids.

But not all activists are busy writing articles (we wish), there are many who are up to no good. This Canadian activist is being investigated by police for threatening to kill the mayor of Miami. (Please let him go to jail! Please let him go to jail!) PETA is keeping itself busy by trying to control the content of a video game which is as ridiculous as it sounds. And the dumbest activist of the month award goes to this one who got stuck in a bear trap while he was trying to remove the bait. We feel really sorry for him. Not.

We've penned our own little attack on PETA ... Ok, let's call it a little investigation instead. We've looked into one of PETA's angora rabbit videos (above) to try and determine whether it was staged. A good read, indeed!

Let's end our roundup with a few articles of note, starting with this blog post, entitled Why Fur Is the Ethical Clothing Choice, which explores public opinion about animal use and the ethics of the fur trade and fur fashion. We loved the story of the fisherman who found this ancient axe while fishing for bass. And lastly, the horror story of the month is one about Russians, namely two married couples stuck in a small cabin in the Arctic and waiting for a rescue that is a month away. Can you imagine the arguments?!? Oh yeah, and they are also surrounded by hungry polar bears.

The morning started just like any other during my fall trapping season this past November. I fumbled about as I awoke to the sound of my alarm clock just before sunrise. I didn’t really want to get up; I had spent several hours in the fur shed the night before, processing otter and beaver hides and, frankly, I felt as if I had just put my head on the pillow. So goes the life of the modern trapper.

The majority of trappers in the “lower 48” nowadays are part-time fur harvesters, holding down regular day jobs while juggling activities like fur trapping. We bare the same grit as the long-line mountain men of the northern wilderness, but return to civilization after running the trapline. If you work hard enough, chances are pretty good you could make a mortgage payment with the stack of fur pelts harvested at the end of the season. Some years, when the fur market is down, you’re lucky to recoup your cost for fuel and supplies. I harvest a modest and diverse collection of prime pelts each season, and rather than send to the overseas fur markets, I sell tanned finished pelts locally in the form of crafts, garments like mittens and hats, or as unaltered skins ready for locals to make their own natural garments out of. Most modern trappers aren’t in it solely for a few extra bucks – conservation, heritage, family-tradition, exercise, insight, an escape outside, take your pick; there’s millions of reasons why modern trapping is alive and well in North America. We’re not quite Hugh Glass material, but we sure aren’t “flatlanders” either!

Senses on High Alert

With the alarm clock still buzzing, and before my conscious self could protest, I found myself already in yesterday’s pair of flannel-lined jeans, and in my truck. The drive down off the hill and into the valley is a ride I know all too well, especially during trapping season. I arrived at my first chunk of land on the trapline; a winding maze of hills, valleys, brush, and swampland carved into the side of a southern New Hampshire mountain range. I strapped on my hip-waders and slid my arms through the damp Alice pack filled with trapping supplies as I follow my bushwhacked trail through the dense Alder brush. I trekked into the still and dense forest as the sun began to break, putting a slight end to the constant hum of the pitch-black hillside.

The sights, the sounds, and the smells put my senses on high alert. What I see, touch, feel, and experience, you can’t acquire on a simple weekend hike through the woods on a walking trail. It’s something that can only be experienced when you fully immerse yourself into your natural environment and fulfill the role as a fixture of that environment, rather than a visitor. It’s real, raw, and organic, and it’s something only another trapper can fully understand. As I walked the same stretch of stream bank I’ve walked for the last thirty days, I stopped to take notice of a fresh mound of mud and stream debris piled high in a stumpy pile on the bank. It was clear these were fresh territorial markings from a beaver - markings that were not present during the previous day’s trek.

Suspicions are confirmed as I come upon my first trap lying on the river bottom, with a prime beaver lying motionless in the 330 Conibear trap’s strong and efficient grip. I take a moment with every creature I trap to reflect. I study the animal from top to bottom, noting any odd characteristics to its appearance. I give a brief "thanks" to the forest, reset the trap, and stash my gift from the woods on the river bank to be picked up on the return trip. Two beaver would be hauled out that morning and I would readily admit there are some days I get pretty tired of hauling 60 to 120 pounds of dead weight up the brushy hillside. The cycle repeats itself every morning before I head to my job back in civilization.

No "Wait Until the Weekend"

The day’s catch is left on the cool floor of my garage, as I get changed and suited up to start my workday. I return home in the evening to skin and process the furbearers I trapped that morning. There’s no "wait until the weekend" when it comes to trapping. Your catch must be handled quickly to keep up with the season’s demands. The animals are skinned and the hides are fleshed, stretched and dried. I remove any edible meat, useful bones, and glands from the remaining carcass. I take a moment to envision the usage for each pelt; which ones will make mittens, and which ones are better suited for blankets or hats. Some pelts may provide relief for a mortgage payment, and others may pay for fuel during the long Northeast winter.

This is the life of many trappers – cut from the same loins as the Alaskan and Canadian fur trappers of the uncharted lands, except our trade is carried out on the fringes of modern society and civilization. For many of us, the lifestyles of characters like Jeremiah Johnson and Hugh Glass are a prideful glimpse into a simpler time in America’s history. I consider myself fairly self-reliant by today’s standards. I’ll admit however, I’m far from the homesteading mountain men of the far north that so many of us envision. It’s the duality of being able to run a wilderness trap-line, brave the harshest of natural elements, and work a full-time job afterwards that I think makes the modern trapper such an interesting element in today’s overworked society.

The majority of my trap-line is carved along borderlines of modern metropolitan areas. The modern trapper utilizes culverts and freeway bridges to our advantage, stacking up catches that would make any 1800’s pioneer blush. Much like the furbearers we seek, we have adapted and learned to co-exist with modern society nipping at our heels. We stubbornly cling to traditions passed on from generation to generation. I find immense beauty in the fact that I can harvest my fair share of otter and fisher in the undisturbed wild mountains, and, in the next breath, head 25 minutes east and stack up a modest catch of muskrat and mink from the spillways behind the local strip-malls.

When I was younger, I scoffed at the idea of running an “urban trap-line”. I always felt wild critters could only be caught in wild places, well off the beaten path. Raccoons and opossums are synonymous with the urban setting, but in the early years, my naive thought process pictured most critters to be bound to the remote stretches of New Hampshire. For years I always sought the darkest, thickest hillsides I could find in my area. It wasn’t until I dove head-first into the world of Wildlife Damage Control that I realized just how close these creatures lived to the human populous; or should I say, how close humans live to them.

First Line of Reporting

I’m often told trapping has no place in the modern world, and I need to “evolve”. Some say it’s antiquated, outdated and obsolete. I would argue that despite public perception, few people champion our wildlife and wild resources more than the modern fur trapper. Not only are we fully vested and immersed in our natural world, but we are also the first line of reporting and observation for all aspects of furbearer biology and general wildlife conservation. We are the first to feel and report dramatic population decline, disease, and environmental issues affecting furbearing species of wildlife that would be otherwise overlooked. For example, muskrat and weasels are not typically at the forefront of yearly headcounts by biologists, and until these animals start disappearing from the landscape, there wouldn’t be any checks or balances for their overall population health if it were not for the reporting and harvest by the modern trapper. Any unbiased furbearer biologist will tell you trapping plays an important role in the North American Model of Wildlife Conservation; this is fact.

Public Perception Problem

Public perception has certainly taken its toll on the modern trapper. Somewhere down the line of American evolution, we began to set social norms for what was deemed "okay" for harvesting our nation’s natural resources. Killing for food, for instance, is generally socially tolerated, while taking an animal’s life for a beneficial garment is somehow deemed "selfish" or "greedy". At some point, we seemed to lose the bearings of our moral compass, shaming perceived “luxury items” like fur garments as “materialistic” while we wait in line for the latest and greatest smart-phone or sports car. Here in North America, super PACs and politicians spend billions of dollars in an attempt to outright ban activities such as trapping, all the while turning their backs to the millions (yes, millions) of wild animals wasted daily on our nation’s roadways. The acts of modern regulated hunting and trapping will never hold a candle to the immense suffering man’s inadvertent progression has placed upon our fragile wildlife species. Deforestation, housing development, pollution, infrastructure, and rapid population growth all take their toll on wildlife. What’s rarely reported in the media or brought up in debates is the trapper’s ever-watchful eye over our natural resources. Our tools have also evolved with ethical and humane treatment being the primary focus.

As modern trappers, we will continue to do what we know and believe to be right, and support managing our natural resources with moral wisdom. We’ll set our traps for pelts, and assume our role in modern wildlife conservation. The fur trapper lives in a modern world, and we must constantly fight being totally forgotten by our own kind. As our society continues to redefine itself, more people seem to be seeking to move further away from the daily grind and closer to the land, and I hope the interest in trapping and the understanding of its immense value will continue to grow. If the modern trapper’s solitary watch were to be removed from our woods, North America’s natural beauty would certainly lose another layer of defense against our own industrialization.

FOLLOW JEFF TRAYNOR'S "LIVE FREE AND TRAP" ON:

With fur now so prominent on the designer catwalks, in fashion magazines, and on the street, many publications are hosting debates about the ethics of wearing this noble but much-maligned material. Among all the arguments, for and against, one question is never asked: “Why is fur so controversial?”

True, animals are killed for fur. But more animals are killed for food every day in North America than are used for fur in a year!

But we don’t need fur, you say?  Well, PETA and their friends argue that we don’t need to eat meat either.

The real reasons why fur is “controversial” may surprise you.

Let’s take a look ...

10 Top Reasons Why Fur Is “Controversial”

#1. The Fur Debate Is “Class War”: According to “animal-rights” philosophers, eating meat is no more justified than wearing fur. Even Peter Singer - whose book Animal Liberation launched the modern animal-rights movement – wrote that it is hypocritical to protest against the fur trade while most people eat animals daily. In practice, however, fur is an easy target because relatively few people wear it – and most of them are women. And fur apparel is expensive (because much of the work is done by hand) making it easy to dismiss as an “unnecessary luxury”.

Fur is a convenient cross-over issue for those who decry “capitalist exploitation" of both humans and animals. Thus, the “A” in “ALF” (Animal Liberation Front) is often circled – the graffiti code for “Anarchy” – and it is usually left-wing parties in Europe that endorse anti-fur positions.

The fact that those hurt by anti-fur campaigning are working people – aboriginal and other trappers, farm families, craftspeople – is something these “idealists” prefer to ignore. This is why PETA is so upset by the growing popularity of fur for small accessories or trim on parkas: this trend is making fur much more widely accessible, especially for young people.

#2. Fur as Scapegoat: We are bombarded with warnings that human activities are changing our climate, polluting the environment, destroying rainforests and driving record numbers of species into extinction.

These problems are complicated and solving them will require major changes in our lifestyles. So it may seem reasonable to claim that “if we care about nature, at least we should stop killing animals for frivolous products like fur!”

In fact, the trapping of wild furbearers is strictly regulated by state and provincial wildlife agencies to ensure that we use only a small part of the surplus nature produces each year. Endangered species are never used.

The modern fur trade is an excellent example of “the sustainable and responsible use of renewable natural resources”, a key ecological concept supported by all serious conservation authorities (International Union for Conservation of Nature, WWF, UNEP). Using renewable resources, like fur, is ecologically preferable to using synthetics derived from (non-renewable) petro-chemicals. And giving commercial value to wildlife provides a financial incentive to protect natural habitat, which is vital for the survival of wild species.

But why let facts get in the way of a good story?!

#3. “Media Sluts!” Speaking of stories, PETA co-founder and president Ingrid Newkirk explains its success in using the media to promote its issues (and brand!) as follows: “We’re media sluts ... we didn’t create the rules, we just learned how to play the game!”

PETA understands that media can’t resist running a photo feature about a starlet, supermodel or other "celebrity" – especially if they are female and undressed. So what if these women know nothing about conservation or wildlife biology, “the medium is the message”. Of course, getting on the evening news does not pay the bills. That’s where modern fund-raising technology comes in. (See #4)

#4. Follow the Money! Many people don’t realize that campaigning against fur and other animal-based industries has become a very lucrative business. PETA and its affiliates rake in some $30 million annually; the so-called Humane Society of the United States (HSUS) collects more than $100 million. HSUS execs pull down six-figure salaries. And there are dozens of other groups.

Very little of this money goes to animal shelters; most is churned back into driving more “issues” and fund-raising campaigns.

PETA alone has more than 100 employees writing letters to editors and planning photo ops. The media stunts are quickly followed up with direct-mail, fund-raising appeals: “Please help us to stop this atrocious suffering!”

Computer technology allows this thriving new protest industry to target zip codes most likely to contribute. The money collected far exceeds what the fur trade – an artisanal industry comprised of thousands of small-scale, independent producers – can devote to telling their side of the story. So the activist message is most often heard – creating the impression that “there must be something wrong with the fur trade!”

As a leading animal activist once told me: “You can’t win because you have to spend money to fight us, but we make our money attacking you!”

#5.  Fur as Political Football: Lobbying to ban the production or sale of fur is emerging as a favorite activist tactic – especially because they don’t even have to win for it to work!

Political campaigns transform the parochial views of special interest groups into “hard news”. Well-informed journalists may resist providing free publicity for PETA’s street theater, but they cannot easily ignore a political campaign. And legislative bans carry a deeper message: if governments are prepared to shut down a tax-paying business, surely this must be a very evil industry indeed!

In fact, the real message of politics is ... politics.

Political attacks on the fur trade generally succeed only at the municipal level (an incestuous world where very few councillors make the decisions), or in countries with proportional representation. In these countries (including most of Europe), there are so many parties that complex coalitions are needed to cobble together a majority.  Mink farmers (or seal hunters) wield limited economic clout – and fewer votes – making them ideal sacrificial lambs to bring left-wing or “green” partners into government coalitions.

Meanwhile, European governments now pay trappers to kill muskrats, (to protect dykes and farmland in Belgium and the Netherlands), or badgers (in Britain, to control bovine tuberculosis) – and destroy the furs. And while the EU banned the import of sealskins, fishermen there can shoot seals to protect their nets, without regulations or oversight, so long as they don’t sell the pelts!

Another revealing example is Israel, where a few members of the Knesset are hoping to ban all fur sales. Because there is almost no fur trade in Israel, it is very tempting for the government to yield to such pressures; there is no domestic downside. A fur ban in Israel would change almost nothing in that country, but activists hope to use it as a precedent for similar initiatives in Europe and North America – a rare example of “progressive” groups citing Israel as an ethical leader!

#6. Nature as Disneyland: Not so long ago, most North Americans still had family on the land. Summers might include visits with grandparents or other relatives on the farm – people who understood that nature is not Disneyland and animals are not talking cartoon characters.

Today, for the first time in human history, most of us live in cities. We have little direct contact with (living) animals that are not pets. We do not know that taking some animals each year may be the best way to keep the rest of the population stable and healthy. Or that wildlife must be controlled to protect property and habitat (e.g., from beaver flooding), to protect nesting birds and their eggs from predators (coyotes, foxes), to prevent the spread of dangerous diseases (e.g., rabies in raccoons, skunks), and for many other reasons.

When our meat comes in Styrofoam trays in the supermarket, we are easily shocked by images of animal slaughter for any purpose. Animal activists complain that industrial/urbanized society has lost respect for nature and animals – but, ironically, their campaigns attack the livelihoods and cultures of the few people who still live close to the land.

#7. Harassment of Women: We are rightfully disgusted when women are attacked in some countries for wearing their skirts too short or not covering their heads. Animal activists, however, have little to learn from religious extremists when it comes to harassing women.

Some notable anti-fur slogans have included: “It Takes 40 Dumb Animals to Make a Fur Coat, But Only One to Wear It!” and “Shame!”, an HSUS campaign showing a woman in fur hiding her face with her handbag. The goal is clearly to intimidate women, to make them feel uncomfortable wearing fur.

One wonders, would anti-fur campaigning have become so aggressive if men wore most of the fur coats? Perhaps PETA would show more moral conviction if they demonstrated against the use of leather by motorcycle gangs!

#8. Politically-Correct Bullies: “If you don’t remove fur from your store, we will picket every day before Christmas with a large-screen TV showing animals being skinned alive!”

When fur represents only a small proportion of their sales, fashion retailers cannot easily resist this sort of threat, even if fur is perfectly legal and their customers want to buy it. Those who persist may find their locks glued or windows broken. Or their homes may be splattered with red paint, their neighborhoods plastered with posters denouncing them as “murderers”. Security costs soon outweigh potential profits – or principles about freedom of choice.

When the mafia targets businesses in this way, it’s called a protection racket. When foreigners use threats of violence to make us do what they want, it’s called terrorism. But retailers targeted by animal activists are on their own; their tormenters are called “idealists”. And if the retailer decides to buy peace, their decision to drop fur is trumpeted by the bullies as a “moral victory” – and more proof that fur is “controversial”.

#9. Seeing Is Believing! Nothing has done more to fuel the fur “controversy” than a number of shocking videos posted on the web. These videos show animals in very bad condition on fur farms and even, in one particularly horrific example, an Asiatic raccoon being skinned while clearly still conscious, in a dusty village square somewhere in China.

Pictures are worth a thousand words and videos don’t lie ... or do they?

The injured animals shown in one “US fox farm” video were actually being kept for urine, to produce hunting lures.  The farm never sold fur – fur from such poorly cared-for animals would have little or no value – and was later forced to clean up its act by the Illinois Department of Natural Resources. (The video mentions none of this.)

The Asiatic raccoon-skinning video is particularly upsetting, and especially dubious. No one would skin an animal alive. Morality aside, a conscious animal moves, increasing the risk of damaging the fur or cutting the operator. And with the heart still beating, an animal bleeds more, unnecessarily soiling the fur.

The only logical conclusion, shocking as this may be, is that someone paid a poor villager to do this terrible act for the camera.

When this video was first released by a Swiss animal rights group, in 2005, the International Fur Federation requested the full, uncut tape, with information about when and where it was filmed, so an investigation could be launched. There was no response – a strange reaction from a group supposedly concerned about animal welfare. Unless, of course, the real goal was to fuel controversy!

SEE ALSO: 5 REASONS WHY IT'S RIDICULOUS TO CLAIM ANIMALS ARE SKINNED ALIVE

#10. A Culture in Search of Values: Above all, the controversy sparked by fur reflects a confusion of values in our fast-changing society.

Wherever they were from, our grandparents lived in cultures with very clear ideas about what we should eat or wear, how we should speak or act. Urbanization, globalization, secularism and multi-culturalism have changed all that. It is no longer always clear what is right or wrong.

Without a social consensus, we live in constant doubt; sects flourish, politics become increasingly polarized, conspiracy theories abound. A simple trip to the grocery store becomes an existential experience: Should we eat meat? Is it better to buy organic or locally-produced food? What about low salt, high carbs, GMOs?

In this cloud of nutritional, ecological and ethical confusion, fur can become a flashpoint for the clash of urban and rural cultures, for troubling questions about our relationship with nature and animals, and, not least important, for the tension between collective values and individual freedom of choice.

Final Word – Fur Leaves No One Indifferent!

Fur means different things in different cultures. Aboriginal people believed they could partake of animal power by wearing fur and that using these “gifts” showed respect for the animals that gave themselves so that humans might survive. (Much like many of us still say grace before meals.) Furs have also often conveyed status and power: furs adorn ceremonial robes and, in the Middle Ages, strict laws determined which furs might be worn by different classes. Ultra-Orthodox Jews wear fur-trimmed hats (streimels) on the Sabbath, to spiritually elevate both man and animal.

In the golden years of Hollywood, furs represented luxury and sensuality – as they still do for many. Today, animal activists would like to associate the wearing of fur with human arrogance and guilt, even as a new generation of designers rediscovers its natural beauty and makes fur more versatile and accessible than ever before. While some now denounce the fur trade as a crime against nature, others argue quite the contrary, i.e., that wearing and admiring fur can remind modern city dwellers that we are, ultimately, dependent on nature for our survival.

And this, perhaps, is the true nut of the fur debate: are humans “a rogue species”, “a cancer on the planet” that would be better eliminated, as some “deep ecologists” and the “voluntary human extinction movement” would have us believe? Or are we truly part of nature, a natural predator with as much right to be here as any other species (although with greater responsibilities, because of our unprecedented power and knowledge)?

Fur, in summary, has always been more than a beautiful, natural material. Fur has always had symbolic meaning, a powerful hold on the human imagination. The current “controversy” about fur is just the latest example of the on-going attraction of the most precious of natural clothing materials.