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Monday Music: Songs to stand up to the man

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A photo of a fist held upwards against a pitch black background
PHOTO: Luis Quintero / Pexels

By: Mason Mattu, Section Editor 

From Mark Carney’s austerity measures, to a skyrocketing cost of living, and the potential for an East-West pipeline to go through stolen Indigenous land, we’ve got a lot to be angry about in this country. The number one perpetrator? The Man. The Man could be capital, the rich, those who profit off endless wars, colonial governments, or fascists like Donald Trump. 

Traditionally, protest songs have been upbeat. But these aren’t average protest songs. I present you with some songs that can fuel your rage against The Man

I Pity the Country by Willie Dunn 

This track by the late Indigenous singer Willie Dunn addresses the struggle of being an Indigenous person in Canada. “Police they arrest me / Materialists detest me / Pollution it chokes me / Movies de-joke me.” This song is so sad — it’s as if the speaker has given up all hope of change as the guitar strums. That the impacts of colonialism are inevitable, cyclical, and permanent.

However, this changes towards the end when he tells us that “revolution is brewing,” bringing in a sense of hope and agency to the act of protest. Listen to this song and let’s get to work. 

Jack’s Dream” by James Gordon 

Jack Layton inspired Canadians with his vision for Canada and was responsible for the New Democratic Party securing the status of official opposition after the 2011 federal election for the first time in Canadian history. He passed away that same year. 

Politics aside, this song lays out Layton’s vision for a more humanistic Canada. One in which no person goes starving, and where we mobilize to create economic change. His masterful delivery combined with phrases that Layton used himself reminds us that his dream is not dead and it is our responsibility to keep it alive. 

Gordon reminds us of Layton’s last line in his posthumous letter to Canadians — “Love is better than anger / Hope is better than fear.”

There’s a Tumour in the White Houseby Dan Mangan 

Vancouver-based singer-songwriter Dan Mangan wrote this during Trump’s first administration, yet the message still rings true today.There’s a tumour in the White House / There’s a blowhard at the gate / Choke-holders in the squad car / Bootlickers on parade,” he sings with a lingering sense of pain in his voice.

Mangan encourages Americans to take action by talking to one another, including talking to their Trump-supporting family to change their minds. What I think we can learn from this song is that deep within everyone lingers a sense of morality. As he says, “maybe it’s not too late,” if we reinvest in speaking out and up as a form of protest. 

Stephen Harper Hates Me by Cathy Cook 

Cathy Cook, an Indigenous woman, recorded this song on the brink of the 2015 federal election. She fused blues and Indigenous drumming while asking former prime minister Stephen Harper why he hates her. The “her” in question represents different marginalized Canadians — including a fired climate change researcher, a veteran on the brink of suicide due to chronic underfunding for Veterans Affairs Canada, and a seasonal worker. 

This song was part of the Stop Harper movement that saw Trudeau — who we thought was a once in a lifetime leader (we were wrong) — elected. Replace Harper with Carney, and you’ve got a good summary of what’s going on in Canada right now.

Get moving with Indangamirwa Vancouver

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A photo of dancers from Indangamirwa performing
PHOTO: Courtesy of Angelique Muhorakeye

By: Heidi Kwok, Staff Writer

Indangamirwa Vancouver is a dance group “dedicated to the preservation, education, and appreciation of traditional Rwandan music, dance, and culture.” For the troupe, cultural dance is more than a form of entertainment but also “a means to educate, communicate, and preserve ancestral background all while fostering togetherness.” The Peak interviewed Angelique Muhorakeye, chairperson of Indangamirwa and SFU alum, to learn more about the origins and inspirations behind their performances.

This interview has been edited for clarity and concision.

When was Indangamirwa Vancouver established? What motivated you to form the dance group? How has it evolved since then?

Prior to coming to Canada, I belonged to another group, also called Indangamirwa, based in Nairobi, Kenya. As refugees in Kenya, there are a lot of vulnerabilities that can lead someone astray. So dancing was used as a way to heal people and to keep young people busy and connected. 

Now I’m here. This is another test for me, so I thought of looking for Rwandans who live here and seeing if we can start a dance group. In 2015, my sister and I, along with two other dancers, established the group. We were then invited to perform at a wedding, which motivated us, and out of passion we just continued. 

Year by year, we would have different people coming from Rwanda joining. We started becoming really strong in 2018. We now have 16 members. Last year, we had our 10th anniversary, which was a huge success. The entire community showed up and everyone wanted more! 

Could you tell me more about the types of dances that Indangamirwa has performed in the past?

We do both Intore and Amaraba. Intore is specifically for men, because the word means “warrior.” Traditionally, they were meant to guard the king and the kingdom. With Amaraba, mostly women do it. It’s a dance that could represent anything, but our dancers usually imitate cows with big horns. That’s why you see a lot of hands being raised. 

There are also other different types of dances depending on where you’re from and which part of Rwanda. Most of the time we are celebrating something. Either the birth of a child, a wedding, love, it’s always something being celebrated — something beautiful. That’s why our dance involves smiling throughout.

You are a dancer, a language interpreter, and an advocate for refugees and immigrants in Canada. How have these different experiences shaped or influenced your artistic practice?

They’re intertwined. Like I mentioned, we come from a refugee background. There are a lot of negative influences that come with it because there’s poverty involved. So having an artistic background helps with being creative and taking that art into the community so that people will have something to do instead of being idle. 

When we go perform, we involve people. We have children’s groups where I sometimes go to teach how to dance, to connect with their African background and heritage. We also have women who are going through healing, and some of them are immigrants. 

The language part helps me because the people we deal with here were immigrants and from the same background of the languages I speak.

It’s a communal type of work because it’s collective and it’s through association. That’s why, back home, a lot of people know how to dance — not because they’re dancers — but because that’s the way you spend your time, connecting to your ancestral dance. 

What does it mean to you to perform and showcase Rwandan music, dance, and culture here in Canada?

There’s pride in who I am. It gives me confidence to stay, to love who I am, and to connect back to where I’m from, which influences where I’m going.

I’m a cultural ambassador. If I have something beautiful, why not share it?

— Angelique Muhorakeye, chairperson of Indangamirwa Vancouver

Every time I dance, I’m healing. I’m working out. There’s just a lot of benefits. Why not give it to the other person?

Our performances always end with interactions that encourage people to dance with us. You get to have a different kind of outlook on things when you participate. 

Is there anything else you’d like to add?

I would just tell people to get up and dance! It doesn’t matter what you’re dancing — just get off that couch and dance. Don’t worry about people looking at you — just enjoy yourself. And if people see that you’re happy, they will join you, because joy is contagious.

Follow the dance group on Instagram @indangamirwa_vancouver for more information and news on upcoming performances.

The shit files: The SFU Shitter begins his carnage

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Lana Del Rey sits comfortably on top of a chair.
IMAGE: Courtesy of Lana del Rey / Youtube

By: The SFU Shitter

My friends, the time is now for poop liberation. My good friend, the SFU Pisser, started this movement. Now, it’s time for us to end it. Our goal? Better quality washrooms. Bidets in every single one of them. How will we achieve it? Join our struggle! 

Our struggle is a principled one. We are not reckless shitters — we are targeted ones. We will take our poop to the front lawns of SFU’s executives. That includes you, president Joy Johnson. We will not rest until we can peacefully shit on campus. 

For my first letter to The Peak’s readership, I thought I would write about my forthcoming activities in the best way I know how — verse. I have parodied Lana Del Rey’s latest song, “White Feather Hawk Tail Deer Hunter,” because the title represents how long we have waited for improved toilet sanctuaries on campus. 

It’s my white feather 0-ply AQ 6000-level toilet paper,

Likes to keep me cool in the hot breeze summer.

Toilet’s always broken like a John Deere mower,

I wish there was a bidet, it’s such a bummer.

One day when I shat . . .
A solution, 

Popped into my head — retribution. 

In the dark (snap), snap, crackle pop, tch, 

I’ll shit on the lawns of those who make the big decisions.

Everyone knows I had some trouble
Going poo-poo on campus.

And I wanted to know if I could use your phone,

To film myself going poo-poo on the VP-finance’s front lawn cause I’m . . .

Positively poo-poo, everything that I do,

Don’t know how exactly liberating it could be? 

Whoopsie-daisy, yoo-hoo, letting all my poo-poo,

Out on the lawns of those busy executive bees. 

Take your hand off the record button, hun, 

If I yell, “Yoo-hoo, constipation’s almost done.”

Whoopsie-daisy, yoo-hoo, 

I imagine you do,

Know exactly how quintessential having an SFU Shitter can be.

It’s my white feather hawk tail damaged toilet,

I’m going to shit on Joy Johnson’s lawn, it’s my own verdict.

Now I have an APB from the police, come and get me. Oh perfect. 

I’ve just been shitting, waiting for some press coverage.

I usually have a musty throne for the summer, 

Yeah, I’ll shit on your lawn, it’ll recover sooner than your next budget blunder.  

Put that fancy bidet on my ass — no worries in September, 

I love my ass, I’ll fight for my toilet throne ’til I feel Bidet’s pleasure! 

Everyone knows I had some trouble,

Finding places to shit on campus.

And I wanted to know if I had your support,

To bring our shit to the chancellor’s front lawn — it’ll help me shit in peace on campus.

Whoopsie-daisy, just shat on the VP-facilities’ front lawn,  

Whoopsie-daisy, just shat on Joy Johnson’s mansion’s stairs.

Whoopsie-daisy, just shat in an executive’s brand new car,

Whoopsie-daisy, just shat all over the Board of Governors’ rug.  

Whoopsie-daisy, I feel very OK,

Whoopsie-daisy, now that I have the chance to shit OK.

Whoopsie-daisy, share this song with a friend,

Whoopsie-daisy, poop liberation must never end.

I’m the white feather hawk tail SFU Shitter,

I’m not a cat but I’ll make you feel like you’re all my litter.

Get ready, the world is my toilet baby,

I wish you could all see the mess I’m about to create-y (THIS RHYMES!).

Whoopsie-daisy, maybe I’ll shit on a dean’s lawn,

Whoopsie-daisy, my underwear’s just a social construct.

Whoopsie-daisy, you better watch your back.

Whoopsie-daisy, the SFU Shitter is here,

Whoopsie-daisy, you all should fear

Pilates is for babies . . . is what I said before I tried it

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A man wearing a baseball cap trying to do pilates. The girls behind him are giggling because of how much pain he’s in.
ILLUSTRATION: Victoria Lo / The Peak

By: Noeka Nimmervoll, Staff Diva

The Navy SEALs taught me that nothing is forever except discipline. Now that I’m retired, I pump five tonnes of steel in my garage every day for 15 minutes straight like the beast I am, to remind myself that this ass might retire, but it won’t quit. Last Tuesday night, mid-routine, my neighbour Janine showed up to my garage to complain about all the carnal screaming I was doing at 11:00 p.m. She told me that all my screaming was getting in the way of her “sleep” and that she was going to call the police. She said she was teaching a Pilates class at 7:00 a.m. the next morning and she needed her rest. I told her if Pilates was a real exercise, I might take her seriously. Janine got right in my face and told me I couldn’t handle her class. 

Oh, it’s so on, Janine. I signed up for her 7:00 a.m. class and sneered in her face. “You don’t know who you’re messing with. You can’t handle the beast.” Her eyes flashed like Satan operating a flamethrower. “I’m gonna serve you your own ass on a platter,” she whispered. 

OK, it’s 7:00 a.m. and Janine walks in and claps her hands, her eyes scanning every person in the class. “Hey everyone, how are we doing today? Alright, everyone ready for an hour of your body on fire? We’re blasting those thighs and abs today. Keep your eyes on me, ’cause we’re moving fast.” She looks at me and gives me a stink eye. “No breaks today. OK, on your mats!” 

She puts on some Carly Rae Jepsen and starts demonstrating the first activity. “Three, two, one, let’s go!” Sweat is rolling down my face by the time I’m on my third leg lift. My entire body is shaking even though I’m just lifting my legs, and I can’t see Janine anymore because of my eyeball sweat. She starts yelling for us to get on our feet for squats and pulses. “DON’T STOP, ONLY 30 MORE SECONDS!” yells Janine. DAMN, Janine. All I see is red and I think I’m fading in and out of consciousness. 

As we’re pulsing, I start thinking about how I should not have drunk that case of PBRs last night,cause I think my body is trying to sweat all of the beer out. My mat is so slippery. “NOW ONE LEG PULSE!” screams Janine. I look over at her. She’s got this rabid look in her eye — and she’s staring right at me. Terrifying. I get on one leg and bend my knee and — BOOM, down I go. All the ladies gasp in unison. I am staring at the ceiling, gasping for air, and then I get on my side and hurl onto the ground. This is rock bottom, I think to myself. Suddenly Janine appears right in front of my face. “HEY, GET UP!” yells Janine. “NO EXCUSES! GET UP OR GET OUT! YOU CAN’T HANDLE THE BEAST! YOU ARE WEAK! YOU ARE WEAK!!!!” 

Since Janine is usually home around 3:00 p.m., I’ve adopted a new schedule. I wake up at noon, do my workout, then go to the bar from 3:00 p.m. to 10:00 p.m. I haven’t seen her in months. I will never get rid of the image of her red, sweaty face screaming at me while I lay in a puddle of my own barf and sweat. She is tougher, meaner, and stronger than any of my former Navy SEAL bosses, and they were VERY intense about their paperwork. 

What does it mean when doctors ask “are you sexually active?”

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a woman during a doctor’s visit at the hospital. She sits on top of a hospital bed, and the doctor is standing to her right, asking her questions.
PHOTO: RDNE Stock project / Pexels

By: Noeka Nimmervoll, Staff Writer

Content warning: References of sexual activities. 

The wrinkling of paper underneath you as you sit atop the patient’s table. A cold stethoscope against your skin. The question, “are you sexually active?” These are all part of a regular doctor’s appointment, but one can be exclusionary if it’s being asked by someone who has a narrow and heteronormative understanding of sex.

In the wide spectrum of human intimacy and relationships, what counts as sexually active?

It seems the definition is different for everyone, and this reality is not reflected in a doctor’s checklist. For health-care to be truly inclusive, doctors should be more specific about what they mean when they ask, “are you sexually active?”

Doctors ask about sexual activity ultimately with the patient’s best interests in mind, but they do not make it clear how you should answer — what kind of sexual activity is being asked about? It’s important to have conversations about using condoms to prevent STIs in penetrative anal sex between men, or using dental dams when having oral sex. It is easy to withhold valuable information if you assume that your doctor is asking about penetrative vaginal-penile sex, when that doesn’t apply to you! Perhaps you are straight, but you masturbate, or you prefer fingering with your partner(s). Being honest about how you are sexually active opens up conversations about contraceptives, screening for STIs, and vaccines for HPV, among other things. Additionally, if you are showing symptoms of a yet-to-be-diagnosed condition, information about your sexual health may be the piece of information needed to understand what’s going on. However, when treated like a binary “yes or no” question, instead of a conversation, your individual identity and sexual experiences are undermined, and have the potential to prevent you from receiving quality health-care. Among the many different reasons for doctors to understand a patient’s sexual health, some are only applicable to certain types of sex. For example, the doctor might be inquiring about your sexual activity to assess which contraceptive to recommend to you — which is only applicable to certain kinds of penetrative sex. The vagueness of asking “are you sexually active?” may limit honesty between patients and healthcare professionals, and disproportionately affect marginalized communities.

Sexual health education is part of the BC school curriculum, but it is often based in heteronormative assumptions, impacting doctor-patient relationships. Everybody has their own experience with sex education, but mine memorably involved a timed game of put-the-condom-on-the-banana, and did not discuss 2SLGBTQIA+ experiences and sexual health. Personally, I got my queer sex ed from Glee and my friends, but it shouldn’t be on the individual to fill in the blanks about what a system should already be teaching. This heteronormativity that guides our sexual education is reflected in the doctor’s office by making 2SLGBTQIA+ individuals feel less visible. People who need to “come out” to their doctor must overcome more barriers, including social stigma, vulnerability, and fear around patient-doctor confidentiality, to access the same medical care as their cisgender, heterosexual peers. 

I recognize that this question becomes more personal and invasive the more specific we get. But this question itself is aged and heteronormative, and it heavily excludes 2SLGBTQIA+ communities and countless people who partake in outercourse. I know it may seem like a small thing, but words matter, and they reflect the broader culture of exclusion and heteronormativity. By properly explaining the definition of sexually active, people have better opportunities to discuss and improve their sexual health.

Cunk on Mountain: SFU professor reveals what politics really are

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Our Staff Writer poses curiously while interviewing his professor.
PHOTO: Niveja / The Peak

By: Niveja Assalaarachchi, News Writer

They say that politics is real, veryrealpolitiks, I think, is what the experts call it. But does it really feel real right now? Are we living in a simulation — is it all AI? Why does the orange man want to drink our maple syrup? Why doesn’t he just drink his own? Why are the French Canadians so unhappy? Is it because we don’t have a baguette on our flag? In order to dive into the heart of what’s happening at SFU, in Canada — hell, even the world, I have taken on the task of speaking with a leading academic. 

Dr. Aaron Hoffman is a professor in the department of political science at Simon Fraser University. He specializes in international relations, US foreign policy, terrorism and counterterrorism, trust, and political communication (whatever that means, I think it’s code for something). I’m Niveja Assalaarachchi, and this is Cunk on Mountain

Niveja:  Professor, one of your specializations is in international relations. Recently, Prime Minister Mark Carney had a major speech in Davos and talked about the old world order never coming back. Is this why my delivery parcels never arrive on time?

Professor Hoffman: Uhhh — it’s a great question. I don’t think that’s what the relationship is about. He’s really talking about the way in which the rules of the old international order worked and he’s saying that those are now broken. But I don’t think this has anything to do with your UPS deliveries or your Amazon packages.

Niveja: More on a domestic front — professor, we live in a country that has two legal traditions in different parts of the country. Doesn’t this mean I’ll be arrested twice? Isn’t this concerning? 

Professor Hoffman: Because there are two legal traditions in the country — you might be arrested twice?b g

Niveja (voice over as he walks across the pristine English countryside, deadpan): Sometimes, people are intimidated and overwhelmed by my intelligence. Or as the Québécois say, “HOW OUAI DARE OUAI YOU?” Thank you. I spent a year there. 

Niveja (back to the interview): Yes . . . Québec has its civil traditions. The rest of the country follows a different set of traditions — you know . . . one time I went to Save on Foods in Coquitlam, and I might have stolen chili. I then took my bowl to Montreal, where I ate it next to a dumpster. Will I be taken in twice? 

Professor Hoffman: Ummm . . . I doubt you’ll be taken in twice, but you could be tried in two different courts — that might be something to look forward to.

Niveja: OH MY GOSH! On this point of Québec, we’ve seen a rise in the Bloc Québécois party in Québec. What is this party? Are they trying to block out the country or what else are they trying to do? 

Professor Hoffman: Block out the rest of Canada.

Niveja: Is this what is happening?

Professor Hoffman: Kind of . . . hahaha . . . I guess I’ll leave it at that.

Niveja: My final question. All the members of parliament usually meet at Parliament block in Ottawa. But to my knowledge, they’re working out of a train station. Why has the government taken this step, and if they’ve done it there, why haven’t we seen any progress on the gondola here at SFU?

(uncomfortable pause)

Professor Hoffman: Hmmm . . . That’s an excellent question. I hadn’t made this connection between the train station they’re working out of and the gondola, but I can see it very clearly now, so very perceptive. I think it’s because — basically, the reason why they’re working out of a train station is that the government is too cheap to actually pay for the proper facilities and that’s why we haven’t seen the upgrade to the parliament or the gondola at SFU. 

Niveja: Well, what a shame! Thank you so much, professor.  

Well, it’s very apparent how the shifting tides of political relations are changing the country and the world. This journey has seen me be able to reveal more of the circumstances behind this. Join me next time — if there is one.

Centre for Comparative Muslim Studies holds lecture on the path forward for Gaza

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Rabbani and Moustafa’s portraits are collaged on top of an image taken in Palestine that has a sign. The sign has a blue arrow pointing to the left, reading, “to Gaza.”
PHOTOS: Courtesy of SFU Centre for Comparative Muslim Studies (Mouin Rabbani and Tamir Moustafa), Emad El Byed / Unsplash (Gaza sign)

By: Niveja Assalaarachchi, News Writer

On February 4, the Centre for Comparative Muslim Studies held a lecture on the future of the Gaza Strip. The talk highlighted the background of Israel’s genocide in Gaza and the origins of the Palestinian struggle. The talk also discussed recent developments, such as US President Donald Trump’s ceasefire deal for the region and his Board of Peace, which aims to control the territory

The lecture’s keynote speaker was Mouin Rabbani, a researcher who specializes in the Middle East and Palestine. SFU International Studies professor Dr. Tamir Moustafa also moderated discussions at the lecture.

Rabbani opened his talk by pointing out that the creation and modern demographics of the Gaza Strip were a modern artificial invention. This is because the territory was where people displaced by the Nakba — the 1948 ethnic cleansing of at least 750,000 Palestinians by Israel — were corralled. Israel has repeatedly aimed to delegitimize and destabilize an independent Palestinian authority and land belonging to it since the time of the Nakba. Citing scholar Dr. Sara Roy, Rabbani highlighted that, following the Six-Day War in 1967, Israel pursued a policy of “de-development” in the Gaza Strip — an act to systematically destroy a particular region’s economy to render it impossible to compete in the global market. 

The ambition to depopulate the Gaza Strip never quite disappeared throughout Israeli history, and that the Israeli far-right espoused it for decades.

— Mouin Rabbani, policy analyst, Middle East Council on Global Affairs nonresident senior fellow

Rabbani argued the October 7 attacks in 2023 served as a catalyst to bring these ideas into the mainstream of Israeli political thought, helped by the indifference of many Arab nations to intervene. 

According to Rabbani, Trump’s decision to negotiate a ceasefire deal with Israel in 2025 was due to Israel failing to achieve a quick military victory in the region and growing internal pressure. The agreement was unveiled in September 2025 and called the 20-point peace plan. The deal called for the deradicalization of Gaza, forbade militant organizations like Hamas from participating in the area’s future, and emphasized providing humanitarian aid in Gaza, among other things.

Article 9 of their agreement focuses on the redevelopment of the Gaza Strip. The agreement stated that a “technocratic, apolitical Palestinian committee” would temporarily govern under the supervision of the Board of Peace. The Board has pledged $7 billion US in redevelopment aid to the Gaza Strip. However, it has faced concerns over potential conflicts with the United Nations’ (UN) role in international relations. UN experts “warned that key elements of the plan are deeply inconsistent with fundamental rules of international law and the 2024 Advisory Opinion of the International Court of Justice that demand Israel ends its unlawful presence in the occupied Palestinian territory.” In a UN press release, they said, “Imposing an immediate peace at any price, regardless of or brazenly against law and justice, is a recipe for further injustice, future violence, and instability.”  

Rabbani condemned the peace plan, saying that it failed to include “Palestinian rights to self-determination, including sovereignty and statehood, and in return, accountability for any of the limitless crimes committed by Israel during the Gaza genocide.” Many Palestinians share these concerns, as the plan does not guarantee political autonomy. 

Given growing concerns in international circles that the Board is merely a front to replace the UN, Rabbani called the endorsement of the Board by the United Nations Security Council “absolutely bizarre.” 

Hogan’s Alley Society hosts discussion on the importance of Afrocentric values

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A black and white photograph of the London Drugs in Hogan’s Alley, 1968, is pictured. There are two floors above the store of apartments, and this building sits at the corner of the streets its on.
PHOTO: Courtesy of City of Vancouver Archives / The London Drugs at 800 Main Street, Hogan’s Alley, 1968.

By: Niveja Assalaarachchi, News Writer

On February 10, the Hogan’s Alley Society (HAS) hosted an online discussion exploring the impact of Afrocentric values in public spaces throughout the Lower Mainland. The event, which is part of the organization’s “Building Belonging” series, featured a panel of community leaders who shared their experiences on what it means to be Black in Vancouver and discussed plans for the redevelopment of the historic Hogan’s Alley neighbourhood.

Founded in the early 20th century, Hogan’s Alley was a multiracial neighbourhood in Vancouver, known primarily as a Black cultural hub. Despite being a hub of Black Canadian culture, city officials often claimed the area was a “slum” and in need of urban renewal — an ideology that dominated post-war Vancouver. The area was demolished in 1967 to make way for the Georgia Viaduct — a small part of a larger plan to construct freeways throughout the city. 

Plans to rezone the viaduct and revive Hogan’s Alley have been proposed throughout the years. In 2021, Vancouver City Council approved the rezoning of a plot of land in Chinatown which contained historic structures important to Vancouver’s Black community. The following year saw the signing of a historic Memorandum of Understanding between the Hogan’s Alley Society and the City relating to land redevelopment in the area. 

With the area receiving a new lease on life, the Hogan’s Alley Society has worked on incorporating Afrocentric design standards into their development process. Afrocentric values in design centre African cultural understanding and engagement with the local environment into the architectural process. Panel moderator Michelle Fenton, who is a local architect, noted the unique nature of planning for the society:

“We didn’t really know what Afrocentric design standards in the Pacific Northwest meant — and so as a community, we developed that together.”

— Michelle Fenton, panel moderator and founding partner of Khora Architecture

Blending Afrocentric values into a colonial environment was a key topic of discussion for the panel. Panel members highlighted the ongoing trauma faced by Black Canadians as a result of colonialism. Specifically, panellist Kendra Coupland pointed out that Afrocentric values can differ on an individual basis and that working in a colonial context impacts them. “For most people across Canada — regardless of race, regardless of gender — we live in a society that makes it very difficult to just be in a body.” She said, “We kind of learned to be disconnected from our bodies in so many different ways that it makes it so difficult. So for me, the challenge is ‘how do I create spaces within the larger context that we live in where people can actually practise agencies within themselves?’” This connects to a larger principle in Afrocentric values of being connected to one’s culture and body as a result of colonization. 

The panel touched on the lack of specificity seen historically in building standards in areas that predominantly have a minority population. The panellists argued it left these areas at great disadvantage, which the HAS aimed to correct in its redevelopment of Hogan’s Alley. Panel member Tura Cousins Wilson said, “If you’re not designing with a specific community in mind, or group, or individual, it’s hard to get specific — and when it’s difficult to get specific, it’s hard to truly be authentic in the design.” 

Following the panel’s discussion, the HAS named the five different design standards that have been instrumental in the redevelopment of Hogan’s Alley. HAS’ first standard highlighted the need for buildings to feel authentic to cultural ties in order for residents to feel they belong there. This ties into the second design process, which aims to construct buildings that “embodied the collective expression of the African and Caribbean diaspora.” 

HAS’ third standard aimed to make any building in the new development meet accessibility standards and be adaptable to those who live there. The second-to-last standard highlights HAS’ goal to create a place for voices to be highlighted, and the last standard aimed to highlight reconciliation with Indigenous Peoples. 

BC needs to implement a menstrual leave legislation

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a woman takes out a pad out of her bag in the office. She is visibly self-conscious, and is checking to see if she is seen by others.
PHOTO: Juliana Manalo / The Peak

By: Heidi Kwok, Staff Writer

Approximately 1.8 billion people menstruate each month. Despite being a natural phase of the reproductive cycle, menstrual periods are still stigmatized in public because of deep-seated cultural taboos rooted in patriarchal beliefs. Pervasive period stigma breeds feelings of shame and embarrassment for people who menstruate, who are taught from a young age to tip toe around the subject. Conditioned to downplay the symptoms of our cycles, the accompanying cramps, nausea, fatigue, and debilitating pain are frequently invalidated by non-menstruators and, most inconceivably, health practitioners. However, this dismissal does not change the fact that period pain can be severe and disruptive for many. Without concrete legal legislation to protect menstruating workers, BC must consider establishing a paid menstrual leave framework on top of standard sick days to help those with period pain rest and manage their pain accordingly. 

The realities of menstrual pain are excruciating for some. Just consider the online trend of people testing out period pain simulators. One such video depicting the testing of these devices on cowboys at the Calgary Stampede went viral as their macho façades turned out to be just that: façades. While the cowboys gripped their stomachs in agony at the highest settings, their distress was in stark contrast to menstruators, who remained completely unfazed at the same level. Keep in mind that these simulations lasted mere minutes and only reproduced the physical pain of abdominal cramps. Now, imagine having to deal with actual debilitating period pain and other compounding symptoms, such as constipation, headaches, vomiting, lower back pain, and much more, for up to seven days a month. How might this affect your performance at work? In a 2023 report published by Women and Gender Equality Canada, a staggering three quarters of respondents disclosed that menstruating can interfere with their daily school, work, and household routines. Endometriosis (where abnormal tissue growth causes extreme pelvic and period pain), uterine fibroids (tumours that grow in the uterus), and dysmenorrhea (a medical term for menstrual cramps which are experienced by 60% of menstruators) are some of the common causes of period pain, and are serious medical issues that should be handled with care and compassion. 

And yet, there remains a sharp disparity between the provincial government’s stated commitment to advancing gender equity and the lack of legal safeguards to tackle the treatment of workplace menstrual health.

Without an accessible menstrual leave policy in place, menstruating workers are forced to ration their five days of paid sick leave for the worst days. But herein lies the issue — periods aren’t exactly the only physical pain a person might experience in a year, nor do people run on five menstrual cycles a year. Even worse, I don’t know which cycles will be tolerable and which will leave me curled up in bed sobbing for relief. Being forced to work while menstruating can be incredibly taxing on the body. Instead of recuperating in the comfort of our own home, inhospitable workplace environments, such as inadequate or restricted access to washroom facilities, uncomfortable temperatures, limited scheduled breaks, stress and pressure, and more, can leave menstruators in a worse state than the one they began the day with.

Gender equity in the workplace and removing structural barriers so that marginalized genders have the tools they need to succeed are related issues. A working culture that promotes sexual and reproductive health is key to a supportive and inclusive workplace. Workers who menstruate deserve dedicated accommodations that will protect them from discrimination and/or retaliatory actions from employers due to an inability to work because of period pain. When the physical and mental well-being of workers is prioritized, productivity will unquestionably follow, and so will mutual loyalty and trust.

BC should learn from Spain’s case. In a historic first for Europe, Spain’s menstrual leave legislation offers workers up to five days of paid sick leave per month. It’s a step in the right direction for a workers-first mentality, but since its enactment three years ago, an average of only 4.75 million workers out of a 21 million strong labour force have taken advantage of this flexible arrangement. Some have pointed to the strict requirements of this legislation which require employees to submit an official medical diagnosis to be eligible for menstrual leave days. However, the larger issue may be the fear of retaliation to the point of losing one’s job should an employer perceive workers on menstrual leave as a liability. Menstrual leave is just a stepping stone to introducing better labour laws that positions the rights of vulnerable workers before their employers.

With International Women’s Day fast approaching on March 8, the province must recognize menstrual equity as an indispensable component of legal labour frameworks that can enhance the health and well-being of menstruating workers. Gender equity — and menstrual equity by extension — is a fundamental human right that needs to be respected in patriarchal societies where people have been subjected to horrific prejudice and violence because of their gender identities. Legislating menstrual leave is a question of common decency and should not be debated.

 

It’s time to get organized and stop the proposed dredging of the Burrard Inlet

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a photo of the Burrard Inlet that shows the mountainous landscape.
PHOTO: Chad Montgomery / Unsplash

By: Mason Mattu, Section Editor 

According to the Port of Vancouver, dredging work in the Burrard Inlet could start as soon as this year. Supporters of this plan, including Prime Minister Mark Carney, say that this dredging project will allow for an increase in the amount of oil transported by tankers to the Trans Mountain Pipeline terminal. This project poses great threats — both to our environment and economy — and we must mobilize to stop it. 

Dredging as a process removes sediments and debris from the bottoms of waterways. When governments wish to transport more oil across bodies of water, the vessel requires more water to float. Dredging allows for that. However, it also allows for the destruction of habitats. 

What makes the proposed dredging so dangerous is the lack of care for the sensitive ecosystem of the area. Colonialism destroyed the Burrard Inlet’s ecosystem as settlers overexploited the fish supply, taking away the livelihoods of the səlilwətaɬ (Tsleil-Waututh People). In the present day, despite both the government and corporations continuing to exploit the Burrard Inlet, the səlilwətaɬ has attempted to repair the ecosystem, focussing on restoring kelp beds (sources of food and shelter that support the ecosystem) to the inlet. Those working on this dredging project have shown little interest in the environment here. In fact, there is no funding from the federal government for proper research to be conducted before the project begins. 

Alongside this, with tankers carrying more oil, we face increased risks for a catastrophic oil spill. If a large oil spill occurs, which is a higher possibility with the amount of oil we wish to carry across the inlet, we’re talking about risks we can all feel! From a deterioration in air quality, to destruction of our food systems.

There is a reason why the stewards of the land, the səlilwətaɬ, have opposed this project.

Their name literally translates to “People of the Inlet.” 

Moreover, this project is not in the best interest of our local economy. When the ecosystem of the Burrard Inlet experiences environmental harm, it will impact the Salish Seas business of the səlilwətaɬ, xʷməθkʷəy̓əm (Musqueam), and ɬaʔamɩn (Tla’amin) Nations — a business that generates revenue from sustainable fishing and harvesting

Any project that supports the oil industry is not in the best interest of our national economy. According to estimates, global peak oil demand could be reached by 2029. This would create a conundrum in this heavily taxpayer-subsidized industry if we’re not prepared. In a time when global markets are moving away from oil and gas as part of climate agreement targets, we should be prepared to make generational investments in exportable clean energy, not a dying industry. 

Whether you care about healthy communities, or simply want taxpayer dollars to be invested in projects that actually prepare Canada for trade on the global market, there are a lot of reasons to not support this project. 

I encourage readers to write to their MLAs to reconsider project approval. Don’t know what to say? Just copy and paste the body of this article. Now is the time to get organized and stop this disaster from taking place.