I need some on reliable to follow all the steps bellow - Term paper info sheet attached -Use the readings attached as reference -proper apa format -make sure to include the social, financila, and ec

Reading #4:

PLACE-BASED ORGANIZING1

Corporate Social and Environmental Responsibility (LEAD 3030)

The idea of “place” has recently become more important in business theory and practice. The more we as people become aware of and feel connected to the places and ecosystems where we live, the more sustainable we will become. This reading will start with a macro perspective, and then drill down to evermore micro issues, and end with two entrepreneurial ideas. It concludes with an optional appendix that has a short vlog and background notes about a central place in Winnipeg: “The Forks.” Student responses are due one hours prior to class, Tuesday, Sept 28.

A. The big picture: The “place” of humankind in the cosmos

Because we tend to live in the “here and now”—which is not a bad thing—we often forget that humankind constitutes a really small part of the cosmos. It is both humbling and valuable to remind ourselves that the cosmos has been able to exist very well without us. We are part of the cosmos; we don’t have an arms-length managerial role that is somehow apart from it.

Imagine if we were to compress the 13-billion-year history of the cosmos down to one calendar year. That is, imagine that the “big bang” happened first thing on January 1, and that we are living in the final second of December 31.2 On this time scale, our solar system was created in September, the first signs of life on Earth came around September 25, the first land animals came around December 21, and on December 30 Earth was hit by an asteroid that ended four days of dinosaurs living on the planet. The first homo sapiens arrived at about 11:53 pm on December 31, agriculture was developed about 11:59:30, and the dawn of Western civilization started at about 11:59:53 (e.g., it’s been seven seconds since Aristotle walked the Earth). The effect of humankind on the physical planet—in terms of GHG emissions, pollution, use of Earth’s resources, and so on—has been as great since 1950 as it has in the entire pre-1950 history of humankind.3 We have entered the epoch of the Anthropocene (and a new era of extinctions).

Question #1: How does knowing that humankind has been around for about 7 minutes change your understanding of our “place” in the cosmos? If the factors that contribute to the Anthropocene worsen, do you think our species will be extinct within the next minute?

B. The importance of “place” in the history of humankind

According to archeologists and cultural anthropologists, for 90% of human history we were hunter-gatherers, intimately linked to place as we moved around to follow the animals and ripening plants we needed to survive. At that time we “worked” 6 or fewer hours per day (until we had enough to eat – no need to work longer to store up excess berries), there was no such thing as money (instead “wealth” was gained by sharing, not by having), and modern-day ideas of materialism and individualism were dysfunctional (people depended on their tribe, and it was impractical to carry excessive material goods from one place to the next).4 Our intimate connection with place continued with the advent of agriculture, about 12,000 years ago, where we remained attuned to the rhythms of land and nature.

Question #2. Do you agree that an intimate connection to place has characterized most of the history of humankind? Do you agree that materialism and individualism were dysfunctional during this time? What does this say about the common argument that self-interested acquisitiveness is part of “human nature”?

C. Place-Based Organizing

Place (geography, regional history) has been de-emphasized in the past century or so, especially in the world of commerce, thanks to increased transportation, trade, and globalization. This view is captured in the idea of a “flat word,” where technological advances that are thought to make geographical and regional differences irrelevant.5 Unfortunately, alongside this disregard of place we have seen a rise of negative socio-ecological externalities. To counteract this, interest in “place-based organizing” (PBO) is growing. PBO is evident when an organization’s ownership, productive activities and resources are grounded in a specific geographic location.6 PBO naturally cares about and for the natural and social environment where organizations are situated. PBO is associated with enhanced locally beneficial social, ecological, and economic outcomes, as summarized in this table.

Social, ecological and economic advantages of PBO

Here are some local examples of business in Winnipeg rated according to their place-basedness.

Question #3: Do you think the advantages of PBO outweigh the disadvantages (explain)? Why has there been increasing support for local businesses during Covid? Is this a good trend? Does it influence where you shop? Will it influence where you work in your career? How do you feel about Amazon opening a 113,000 square foot warehouse that will create 100s of jobs in Winnipeg?12

D. Place, and the National Day for Truth and Reconciliation

How aware are you of the place—and its history—of where you live, work and study? For example, did you know that:

“The University of Manitoba campuses are located on original lands of Anishinaabeg, Cree, Oji-Cree, Dakota, and Dene peoples, and on the homeland of the Métis Nation. ... We respect the Treaties that were made on these territories, we acknowledge the harms and mistakes of the past, and we dedicate ourselves to move forward in partnership with Indigenous communities in a spirit of reconciliation and collaboration. The University of Manitoba is committed to ensuring that First Nations, Métis and Inuit knowledge, cultures and traditions are embraced and reflected in the pursuit of its mission.” 13

What do you think of when you hear land acknowledgements like the above, or when you hear that we are all “Treaty people”? I find it helpful to focus on two aspects of the meaning of this:14

1) I think that the idea of Treaty goes beyond humankind (and may even predate humankind). Apparently an Indigenous understanding of “treaty” recognizes the importance of the thriving natural ecosystems that are required for humankind to thrive.

“Non-human beings are the most important members of treaty. They are truly the relatives that have opened up the space and adopted us when we showed up. … Humans … came to the party only at the very last moment of creation.” (Niigaan Sinclair)

“Since our own life depends on the health of the land and ecosystem, the land is not an object to be exchanged, but land, and all other forms of life, are partners to these treaties.” (Jonas Cornelsen)

2) I think of a Treaty as an agreement or framework that describes how people want to live with each other, with Earth, and with Creator going forward. I downplay the idea Treaty as a legal document or one-time transaction that took place over 100 years ago. Rather, treaties are gracious invitations to become members of a larger family seeking to flourish with one another and with nature.

Question #4: As a UM student, how aware are you of the “place” where you are studying? How effective do you think the UM has been in “ensuring that First Nations, Métis and Inuit knowledge, cultures and traditions are embraced and reflected in the pursuit of its mission”? How can this be improved, and what affect might it have on you personally? What does it mean for you to be a “Treaty person”?

E. Two specific entrepreneurial opportunities related to PBO

Idea #1. Start a “100-mile restaurant” that sources at least 90% of its food from within 100 miles of its location, and supports sustainable agricultural practices. This restaurant would use organically-grown vegetables and grains. It could source these directly from farmers, or from existing intermediaries (e.g., purchase vegetables via Crampton’s Supported Agriculture, purchase baked goods from Tall Grass Prairie Bakery). The restaurant could feature free-range chickens and local beef raised on grasslands where they create positive socio-ecological externalities, rather than the negative externalities associated with feedlot beef.15 It could feature locally-produced wines and beers made from organically-grown inputs (e.g., Manitoba wild blueberry wine). Instead of bottled water and soft drinks, it could offer locally-made iced teas.

Idea #2. Start a “100-mile clothing store” that sources at least 90% of the product it sells from within 100 miles of its location, and supports sustainable practices. Rather than import clothing, the store could support local designers and manufacturers who focus on local needs/aesthetics.16 The products could be made from recycled or natural fabrics (e.g., locally grown hemp). The store could focus on “slow fashion” (that is, high quality products that are designed to last, to be timeless, and amenable to mixing and matching) rather than “fast fashion” (aka “throw-away”).17 The sticker price on products would likely be higher, but the hidden price would be lower.18

Question #4: Do you think either of these entrepreneurial ideas would be successful in Winnipeg? Would you be interested in starting either? Would you be a customer in either? Does thinking about these start-ups, or other ideas from the course, give you any thoughts about a place-based organization that you think might be successful?

Optional AppendiX:

a PLACE-BASED VLOG ABOUT “THE FORKS”

A) VLOG

Here is a link to a short place-based vlog about “The Forks” in Winnipeg, prepared abut former LEAD 3030 students Savanna Vagianos:

https://youtu.be/hUFxq87TWGY

Note that watching the vlog may encourage you some of you to choose “Option #E” of the “Just-in-time report” assignment.

B) Background notes for A vlog about The Forks

These background notes on “The Forks” were prepared by Savanna Vagianos. Note that these background notes are longer than required for “Option #E” of the “Just-in-time report.”

Introduction

The Forks is a culturally rich and historically significant landmark of Winnipeg where people from all walks of life are able to gather for social events, holidays and personal adventures. The Forks is a place that I wanted to better understand and foster a deeper connection with, as I felt it would help me to better understand and feel more connected to my hometown. This is significant for me personally, because although I was born and raised here, I haven’t always felt a strong sense of emotional connection to Winnipeg, as I was raised in a very ethnic home, and most of my family still lives in the country my parents emigrated from. Since immersing myself into the world of sustainability, I’ve discovered that creating a deep connection to place is not only helpful to making more sustainable choices, it also benefits your mental and physical health. For these reasons, I decided to research the past and present ecological, social and economic characteristics of The Forks.

Ecological history

100,000 years ago Manitoba was colder than today, likely covered in glaciers and ice sheets, and long extinct creatures like Mammoths roamed the area. 10,000 years ago the glaciers receded, forming Glacial Lake Agassiz over Manitoba. Once the lake drained, level plains appeared. The land contained fertile deposits of clay and silt. 8,000 years ago the Assiniboine and Red River met 15 kilometers south of where they do today, where the La Salle River is currently. 6,000 years ago animals such as catfish and bison were present according to archeological excavations done on-site. 4,000 years ago the Assiniboine river drained directly into Lake Manitoba. 2,500 years ago, a spring evulsion occurred and the Assiniboine river met the Red River as it does now. The Forks got its name from its location, where the Assiniboine and Red River meet. 1,000 years ago humans cultivated crops like corn, beans, squash, sunflower and tobacco. 300 years ago animals such as fish, waterfowl, antelopes, game and bison roamed the area we now call The Forks. In 1826 the most severe flood recorded occurred. The water reached over 9 meters above normal summer levels, and would have been 1 meter above the ground level at Portage and Main in Downtown Winnipeg. 150 years ago, the land at The Forks was described to have a rich soil, with fruits such as red plums and grapes, strawberries, raspberries, wild cherries, buffalo berries, and prairie crab-apples. Local wood included elm, ash, maple, poplar-cottonwood, basswood, willow, and oak. Spices like coriander and dill were also found.

Social history

Archaeological investigations conducted in the early 1990’s have proven that Indigenous tribes were active at The Forks 6,000 years ago and occupied the land up until the fur trade. Groups camped in the area and made clothes, tools and weapons throughout their stay. The investigations also showed that hunting and gathering activities occurred on the land, bison hunting in particular. 3000 years ago, the earliest native villages appeared at The Forks. 1000 years ago the land at The Forks was filled with a number of native villages. 500 years ago the land was the site of a major peace meeting of almost 10 different Indigenous groups. 300 years ago The Forks became a hub of the fur trade. It was a meeting site for Indigenous peoples and forts and trading posts had been created nearby It was a place for contact between Indigenous and European people. Indigenous groups that met and traded at The Forks included the Cree from the North and West, the Anishinabe/Ojibway from the East, and the Nakota/Assiniboin and Mandan from the South. In 1738 the French Built Fort Rouge at The Forks, which was specifically established by de Lamarque on behalf of the LaVerendrye expedition. Fort Rouge was later reported abandoned in 1749. In 1810 the land was reoccupied by John Wills for the North West Company and named Fort Gibraltar. Fort Gibraltar was captured in 1816 by HBC and the Selkirk settlers. The following year the reconstruction of Fort Gibraltar II began. In 1821 it was renamed Fort Garry when the North West Company and the Hudson Bay Company amalgamated into the latter. 150 years ago two immigration sheds were built at The Forks, and countless immigrants passed through the region, shaping the Canadian population closer to the one we know. The sheds were only meant to house newcomers for up to a week, and were extremely inadequate and overcrowded. The sheds led to the creation of a Shantytown known for its abundance of prostitutes and liquor. This was located where the Scotiabank stage currently resides. Prevalent groups at this time included the English, French, Scotts, Metis, Cree and Assiniboine people. In 1989 The Forks became the modern urban commercial historical site we know it as today.

Economic history

As mentioned, 200 years ago the North West Company built their first trading post at The Forks. In 1835 the administrative centre for the western fur trade, Upper Fort Garry, was built. The Forks was used as a hub during the steamboat era in 1860. At the time, the Red River was nicknamed “the Mississippi of the North”. Ships and steamboats brought goods from the United States such as seeds, barrels of food, machinery, medicine, lumber and clothing. Passengers also arrived on boats as visitors and as immigrants. In 1870 the Canadian Government made an effort to attract immigrants from Europe and America to the prairies to populate the area and stimulate the agricultural economy. 150 years ago The Forks became a key place for railroad development, filled with rail yards of the Northern Pacific and Manitoba Railway Company, the Canadian Northern, the Grand Trunk Pacific Railroad, and the Canadian National Railway. Stables housed hundreds of horses used to pull wagons that transported boxcars of goods to warehouse district. This era ended in the 1960’s when modern rail operations were built elsewhere in Winnipeg. A number of the current buildings at The Forks are from this era. The Forks Market is made of old stables, the current Johnston Terminal was the National Cartage Building, and Union Station is still operating.

Current ecological characteristics

The Forks has a 20,000 square foot Tall Grass Prairie Gardens, which is home to 75 different species of native plants such as prairie crocus, wild iris and bergamot flowers. This garden was created in 1999 in partnership with the Nature Conservancy of Canada for the Pan Am Games. A public orchard was recently planted as part of The Forks’ Target Zero sustainability initiative. The orchard contains 61 fruit trees that will bear fruits such as apples, apricots, cherries, pears and plums. The fruit will be available for the public to pick whenever the fruits are ripe. There are also shrubs with berries to pick from throughout the summer. The Forks also partnered with Bee Project Apiaries to increase the bee population on site. Cobblestone made of sandstone from Boissevain, Manitoba was originally used by the railway, and is now building and decorative material that spreads throughout The Forks. There is also an urban garden with vegetables and herbs which are served in the Smith Restaurant at Inn at The Forks. There is a rock, once referred to as The Healing Rock, now called Balance of The Spirit within which is estimated to be millions of years old. Images on the rock represent balance between the mind, body and spirit. The Forks has an impressive sustainability goal of zero garbage, zero water waste and zero carbon emissions. This is their Target Zero initiative. They have been working towards this by using geothermal energy, biofuel, composting, recycling, and changing their water usage.

Current social characteristics

The Forks boasts almost 4 million visitors annually, with good reason. There are countless activities put on throughout the year that are available to tourists and locals. In the wintertime there is a skating trail and skating rink. In the summer, visitors can take a ride on the rivers using the Water Bus dock service at the historic port. The Forks Market houses many vendors that offer unique food and shopping experiences for guests to enjoy. The Common is a hip meeting place with a food court vibe, where customers can order food from surrounding vendors or get a flight of wine or beer from the common. Visitors can take in the beautiful view of the surrounding land from The Forks Market tower. The Forks hosts events such as Salsa Sunday throughout the summer, and other major celebrations like Canada Day. Visitors can stay at the Inn at the Forks hotel and dine at Smith Restaurant located on the main floor. The Riverstone Spa offers luxurious spa services and is located inside Inn at the Forks as well. The Forks National Historic Site Amphitheatre is a neat attraction to see, and the Heritage Adventure Playground is available for children to play on. An interpretive park houses various local art pieces. The Assiniboine and Red Riverwalks are perfect for a scenic stroll of the area, and the Scotiabank stage which hosts local events, was the main stage for 1999 Pan Am Games. The Manitoba Theatre for Young People (MTYP) is a theatre school at The Forks that offers sessions year round, as well as acting camps. They also provide free acting, film, training and performing classes to Indigenous youth ages 9-18. The Explore Manitoba! Travel Idea Centre offers tourist information, and the Manitoba Children’s Museum, which is located in the Old Kinsmen Building, is the oldest standing rail facility of its kind in Western Canada. A Time Capsule was sealed in wall of Gateway to Festival Park in 2001 and will be opened in 2100. 21 Bronze ceremonial gambling sticks were created in 2000 by artist Robert Houle as a tribute to the Indigenous legacy at the Forks. Similarly, the Oodena Celebration Circle was created in 1993. It is a bowl in harmony with the solar system, earth, wind and water. The Canadian Heritage River Interpretive Panel shows images that took place along the Red River and The Forks during its early history up to the present and is located on the Forks Historic Rail Bridge. A sculpture of a pregnant woman called Niimaamaa (the word for mother in Ojibwe, Cree and Metis), represents motherhood, Mother Earth and new beginnings. The Canadian Museum for Human Rights, which was completed in 2014, is the first national museum outside Ottawa. It showcases a number of moving exhibitions related to human rights on a local and global scale. The people working at the Forks are extremely diverse and range in age, race and ethnicity. The same goes for the visitors and customers of the market. You can run into a person from any walk of life at The Forks. Although I’m sure most people that visit understand there is a sense of history there, I’m not sure that most visitors fully understand just how much history lies at The Forks, and how different it would’ve looked l00 years ago.

Current economic characteristics

The Forks Renewal Corporation was established in 1987 by the local, provincial and national governments and is made up of a board of directors who report to the three governments. The Forks National Historic Site was a $3.5 million agreement in 1986 owned by Parks Canada. The Forks spans a total of 96 acres, 56 of which are owned by The Forks Renewal Corporation, 15 are owned by Parks Canada and 25 are owned by the City of Winnipeg. In 1988 CNR sold its land at The Forks which led to the redevelopment of the railway yard site. A $2.5 million renovation in 2016 turned the food hall into The Common which features a modern beer and wine kiosk and a number of other food vendors. The Forks Market as we know it was established in 1989 and features fresh and specialty foods, ethnic foods, fast foods, full-service restaurants, locally handcrafted art, crafts, clothes, jewelry, and other items. Johnston Terminal is the home of various businesses including the Old Spaghetti Factory, and the Johnston Terminal Antique Mall in the basement. The Inn at the Forks Hotel was established in 2004 and offers a beautiful view of The Forks from any of their rooms. The Buhler Welcome Centre was a $10 million renovation that was added to the Children’s Museum in 2011. A heritage Advisory Committee provides advice on heritage matters at The Forks. Treaty payments are still made at the Forks, which allow Status Indians to receive $5 every year on Treaty Days which occur in June. Indigenous people line up annually to receive the $5 treaty payment owed to them based on the treaties that were negotiated over a hundred years ago. Most of the vendors that sell at The Forks Market are local and sell local goods, which promotes the local economy and ensures that money stays within the community. Not only do the owners of the Forks Market benefit economically from the rent paid by the vendors, the vendors themselves benefit economically by having a busy space to sell their goods in. If someone were to purchase The Forks as a whole (which I don’t think would be possible), but if they tried, the price would definitely be in the tens of millions of dollars. It might even be closer to a billion. If someone were to purchase the Forks I’m sure it would be a great economic investment, as hundreds of people visit the site on a daily basis and spend money at the market, the museum, the hotel, and the restaurants.

Future

With regard to the future of The Forks, I hope to see an emphasis on preservation of the land, that the area is kept safe for people to visit, and for the site to maintain its beauty and culture. I would especially like to see more action related to reconciliation. Specifically more education for Canadians on Indigenous history and Indigenous culture. This could be done by creating an Indigenous history museum, hosting Indigenous speakers such as chiefs and elders, and providing interactive indigenous experiences for visitors (i.e. free workshops on Indigenous culture and traditions). The Forks has the potential to become a hub for people of different backgrounds and walks of life to come together and to better understand each other, which would in turn benefit Winnipeg and society. Personally, I would consider The Forks to be a sacred place. One account of written history I found on The Forks described it as the “spiritual heart of the city”. I wholeheartedly agree with that statement. I believe that The Forks is worthy of spiritual respect because of its rich history and culture. I also like the fact that it’s a spot where both rivers and people come together, which seems like a symbolic metaphor worth noting. Finally, the fact that The Forks is an environmentally-rich space of land filled with natural beauty, provides more than enough reason for it to be cherished and preserved for years to come.

References

CTV Winnipeg. "Urban Treaty Days Kick off with Ceremony at The Forks." CTV News. 11 June 2014.

Government of Canada. "Minister Duncan Issues Statement on Opening of Urban Treaty Payments at the Forks National Historic Site of Canada." Canada.ca. Government of Canada, 14 June 2011. Web. 01 Sept. 2020.

Heritage Advisory Committee of The Forks North Portage Partnership. 2001. A Chronology of Events at The Forks. Winnipeg: The Forks North Portage Partnership.

Kroker, Sid and Pam Goundry (compilers). 1993. A 3000 Year Old Native Campsite and Trade Centre at The Forks. Winnipeg: The Forks Public Archaeology Association.

MacPhee-Sigurdson, Ben. "Feb 2018: Forks Food Hall Adds to Its Beverage Street Cred by Hiring One of the World's Top Sommeliers." Winnipeg Free Press. Winnipeg Free Press, 17 Feb. 2018. Web. 25 Aug. 2020.

Mino, Jill. 1992. The Forks: Then, Now, and in the Future.

“NATIVE YOUTH THEATRE – MTYP – Manitoba Theatre for Young People.” Web. 21 Aug. 2020.

Our History. (n.d.). Retrieved August 21, 2020, from https://humanrights.ca/about/our-history

Peterson, Murray. 2005. The Forks Walking Tours. Winnipeg: The Forks Renewal Corporation.

Pettipas, Leo; Kacki, James. 1993. The Forks Heritage Interpretive Plan. Winnipeg: The Forks Heritage Interpretive Plan Sub-Committee, The Forks Renewal Corporation.

Priess, Peter J., S.E. Bradford, S. Biron Ebell and P.W.G. Nieuwhof. 1986. Archaeology at The Forks: An Initial Assessment. Ottawa: Environment Canada, Parks Service.

Shay, C. Thomas. 1986. Plants and People: Past Ethnobotany of the North East Prairie. In The Prairie: Past, Present and Future, pp1-7. Fargo, North Dakota: Edited by Gary K. Clambey and Richard H. Pemble. Proceedings of the 9th North American Prairie Conference, Tri-College University Center for Environmental Studies.

Shay, C. Thomas. 1992. Seeds as Symbols: Reconstructing the Diet and Life of the Early Red River Settlement. Dawson & Hind Quarterly. (15)2: 20-23.

Syms, E. Leigh. 2006. Environmental Screening Needs for Heritage Resources Resulting From the Construction of the Canadian Museum of Human Rights (CMHR) at The Forks, Winnipeg, Manitoba. Winnipeg: The Manitoba Museum.

The Forks National Historic Site Canada. no date. A Chronological Outline of the Evolution of the Various Fur Trade and Colonial Establishments Near the Forks of the Red and Assiniboine Rivers, 1870-1836. Winnipeg: The Forks National Historic Site Canada.

The Forks North Portage Partnership. 2001. The Forks Site Guide. Winnipeg: The Forks North Portage Partnership.

"The Forks." The Canadian Encyclopedia. Web. 17 Aug. 2020.

"THEATRE SCHOOL - MTYP - Manitoba Theatre for Young People." Web. 21 Aug. 2020.

"Urban Gardens to Produce Fresh Ingredients at The Forks | CBC News." CBCnews. CBC/Radio Canada, 24 June 2014. Web. 25 Aug. 2020.

Williams, Marilyn and Susan Rouse (editors). 1994. Walking Tour Guide. Winnipeg: The Forks Renewal Corp.

Wolk, Jack. 1982. The North West Company and the Hudson's Bay Company Forts: 1810-1830. Manitoba Archaeological Quarterly. 6(3): 26-45.

1 This reading was prepared by Bruno Dyck for this course. Some material was drawn from Dyck, B., Caza, A., & Starke, F. (2018). Management: Financial, social, and ecological well-being. Winnipeg, Canada: Sapajo Publishing.

2 See clip from Niel Degrasse Tyson’s “Cosmos” at https://www.youtube.com/watch?v=ShTxGumvbno

3 This rapid increase in the effect of humankind on the planet is sometimes called “the great acceleration.” Steffen, W., Broadgate, W., Deutsch, L., Gaffney, O., & Ludwig, C. (2015). The trajectory of the Anthropocene: The great acceleration. The Anthropocene Review, 2(1): 81-98.

4 Sahlins, M. (1972). Stone age economics. Chicago: Aldine-Athertone, Inc.

5 Friedman, T.L. (2005). The world is flat: A brief history of the twenty-first century. NY: Farrar, Straus and Giroux.

6 Shrivastava, P. & Kennelly, J.J. (2013). Sustainability and place-based enterprise. Organization & Environment, 26(1), 83-101.

7 Davis, J. L., Green, J. D., & Reed, A. (2009). Interdependence with the environment: Commitment, interconnectedness, and environmental behavior. Journal of Environmental Psychology, 29(2), 173-180.

8 McCaffrey, S. J., & Kurland, N. B. (2015). Does “local” mean ethical? The US “buy local” movement and CSR in SMEs. Organization & Environment, 1086026615586795. Compared to large and multinational firms, small-and-medium sized firms are less likely to be profit-maximizers.

9 Carolan, M. (2014). Cheaponomics: The high cost of low prices. London: Routledge.

10 Patel, R. (2011). The value of nothing: How to reshape market society and redefine democracy. NY: Picador.

11 Carolan (2014) reviews several studies, and findings range from .48 to .78 to 1.02 to 3 jobs per new job created.

12 Durrani, T. (2020, Oct 6). Primed for the Peg. Winnipeg Free Press. https://www.winnipegfreepress.com/ business/primed-for-the-peg-572645532.html

13 Emphasis added here: http://umanitoba.ca/admin/president/acknowledgement.html.

14 These two aspects were inspired by, and the quotes in this section were taken from, a podcast (“Episode 3: Treaty”) by Jonas Cornelson in his “So What?” series: https://media.cmu.ca/so-what-episode--treaty

15 Unlike humans, cattle are ruminants, which means that they can eat grass. The planet has a lot of Class 4, 5 and 6 land that can grow grass—grasses cover about 70% of the world’s total land surface—but is not rich enough to grow annual crops like corn and wheat. Cows can change grass into food while at the same time improving the quality of the soil (e.g., with their manure and by aerating the soil with their hooves) (Hahn Niman, Nicollete (2014). Defending beef: The case for sustainable meat production. White River Junction, Vermont: Chelsea Green Publishing.) However, beef raised in feedlots has many disadvantages (e.g., watch a documentary like Cowspiracy), and one USA-based estimate suggests that every $1 of revenue associated with the beef industry creates $1.65 in negative externalities. (Simon, D. R. (2013). Meatonomics: How the rigged economics of meat and dairy make you consume too much–and how to eat better, live longer, and spend smarter. Conari Press.) For example, in the USA beef cattle consume about 3.5 million hectares of corn (= 35,000 square kilometers), and corn uses by far more fertilizers, herbicides, and insecticides than any other crop in the US, making it the country’s largest contributor to water pollution (Hahn Niman, 2014: 75).

16 This is already happening in places like Toronto (Leslie, D., Brail, S. & Hunt, M. (2014). Crafting an antidote to fast fashion: The case of Toronto’s independent fashion design sector. Growth and Change, 45(2), 222-239.)In contrast, one study suggests that the wages of sewing workers in Asian garment factories are in the range of about 50-85% of a living wage. The cost of raising their pay to a living wage would be equivalent to, on average, a 4% increase of the final consumer price, However, because of current industry practices the price increase might be closer to 25% because of the way the supply chain works (where prices get “marked-up” on a percentage basis at each step) so that a $1 increase in factory wages might result in $6 increase in consumer price. Lally, A., & Spauwen, I. (2014). Living wage engineering. Fair Wear Foundation (http://www.fairwear.org/ul/cms /fck-uploaded/documents/ fwfpublications_reports/LivingWageEngineering20141.pdf). In 2013 a living wage for a Winnipeg family of 4 was calculated to be $14.07/hr (https:// www.policyalternatives.ca/newsroom/news-releases/living-wage-manitoba-families).

17 Americans purchase nearly 20 billion garments each year (about 68 garments and 7 pairs of shoes per person), of which > 98% are imported (vs. 50% in 1990). What if the USA consumed “only” 7 billion garments per year, with each costing three times as much but where 98% were locally-produced? Think of the reductions in raw materials and in negative externalities associated with transportation and poor working conditions, and think of the benefits to the local economy. Cline, E. (2012) Overdressed: The shockingly high cost of cheap fashion. Penguin Portfolio. http://www.overdressedthebook.com/fashion-fast-facts/

18 For an excellent video on the “hidden price tag” on blue jeans see https://www.youtube.com/watch?v=TVBxlMx6nK4. Here is a link about a social experiment with a 2 Euro t-shirt: https://www.youtube.com/watch?v=KfANs2y_frk

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