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A tour of Rooted: Dining Commons’ inventive Indigenous food menu

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Peak Web
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A piece of toasty bannock topped with lettuce, black beans, corn, and spicy mayo. Closer to the camera is a mahogany-coloured chicken drumstick and a serving of pasta in a red sauce with ground bison.
PHOTO: Courtesy of Izzy Cheung / The Peak

By: Izzy Cheung, Arts & Culture Editor

For National Indigenous Peoples’ Day on June 21, SFU Dining Commons put the spotlight on Rooted. This menu, which is available in rotation all year long,  puts out delicious, Indigenous-inspired dishes created by Teetl’it Gwich’in chef Steph Baryluk. Following its debut last year, the program has continued to release mouthwatering renditions of pasta, tacos, and desserts, seven of which I had the pleasure of trying. 

Here’s a tour of these dishes rooted in Indigenous ingredients and inspiration.

Duck taco with charred corn salsa 

The dats’an (Teetl’it Gwich’in word for duck) tacos were the perfect mix of creamy, salty, and crisp. Small pieces of crusted duck with a salty umami flavour were placed on top of small beds of crunchy lettuce. A light layer of spicy mayo on top gave these little delicacies an added element of creaminess that completed the meal. 

Three sisters soup 

“The story of the three sisters (corn, squash, beans) is one of helping each other and protecting each other during growth,” chef Baryluk said in a statement. These three sisters refer to three plants that grow together when planted side by side. This dish, combining a medley of hearty vegetables, had a slight spice to the broth that would be perfect to indulge in during the snowy winter. 

Habanero candied salmon salad 

Salmon is important to Indigenous cultures as it is said to “give you positive energy and strength when consumed.” This candied salmon certainly fulfilled that promise, as it was by far the star of this dish. Sitting atop a bed of lively greens, the tuk (Teetl’it Gwich’in term for fish) was the perfect balance of salty and sweet. There was a tinge of spice to the sauce that hovered, not wanting to strike the taste buds right away. However, when it did hit, it wasn’t overpowering at all. 

“The fluffy bannock was the perfect base for the fresh, slightly spiced, and nutty taste profile delivered by this dish.”

Bison dhandaii nilii pasta and juniper berry rubbed chicken with blackberry BBQ sauce 

The Teetl’it Gwich’in phrase “dhandaii” is “tastes good” and “nilii” means “meat.” After having a bite of this dish, I definitely agree with its name. The bison meat gave the sauce a needed level of depth that reminded me of Italian bolognese with a slightly meatier flavour. On the same plate, I grabbed a piece of the tsiivii ch’ok (Teetl’it Gwich’in word for juniper berry) rubbed chicken, which had a surface-level sweetness to it that enhanced the flavour of the chicken itself.  

Bannock taco 

Tuhch’uh, which is the Teetl’it Gwich’in word for bannock, is a versatile staple that can take any taste profile that you’d like it to depending on what you top it with. A doughy, bread-like item, bannock is part of many Indigenous cuisines around Turtle Island. Rooted debuted their bannock taco on June 21 — it was stuffed with a light succotash and topped with hot sauce from Indigenous brand Sriracha Revolver. The fluffy bannock was the perfect base for the fresh, slightly spiced, and nutty taste profile delivered by this dish. 

Smoked juniper cherry jam cheesecake mousse 

This delicious dish was the perfect dessert to end off a spread of sumptuous goods. With a rich, panna cotta-like cream and tangy cherry jam from Tradish, this dessert was the perfect mix of sweet and slightly sour. Juniper berries have long been used “for ceremonial, medicinal, and culinary purposes” by Indigenous Peoples. While this tangy-yet-creamy dish tastes delicious, the ingredients used in this jam also help with “chest congestion, sore throat, cough, and mucus build up” — talk about a healthy dessert! 

Inside the UBC encampment for Palestine

By
Peak Web
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An Illustration of the encampment.
ILLUSTRATION: Aliya Nourlan / The Peak

By: Anonymous SFU Student

As of writing, 58 days have passed since the encampment at UBC began. Despite our united front, we still struggle to achieve our goals: demanding that UBC divests, academically sever ties with Israeli universities, and condemn the genocide in occupied Palestinian territories. Similar demands from SFU students have occurred recently. While SFU doesn’t have an encampment yet, students and faculty have intervened at convocations and occupied the downtown library to demand divestment. Both UBC and SFU need to understand the urgency of divesting from companies complicit in the Palestinian genocide, and listen to the voices of their students and community. I come into this space as a student, empathetic toward Palestinian people’s fight for their freedom, shaped by my South East Asian heritage and the legacy of colonization. Many of my comrades are united by similar experiences of oppression.

This isn’t the first time an effort for UBC to divest from problematic institutions has happened. Back in the early 2010s, the fossil fuel divestment protest was just starting. These protests lasted several years and were led by student groups like Climate Justice UBC (then called UBCC350) and faculty members, continuously pushing UBC to divest from fossil fuel companies. It wasn’t until 2019 when UBC finally committed to divest — it took them nearly a decade. Similarly, at SFU, it took years of work from student groups like SFU 350 for SFU to finally declare a climate emergency and later divest from fossil fuels. Unfortunately, the history of UBC’s slow action to enact student demands means the current encampment will likely take longer than the almost two months it has stood. However, continuous support for Palestine gives hope for the encampment to keep moving forward.

This made me think for quite some time, especially about why people continue to show up and hold down the camp after so many hardships. 

The UBC encampment for Palestine has been going strong since April 29. Working as a horizontal organizational structure, the encampment is a leaderless, non-hierarchical space where everyone is equal. We have groups in charge of different tents related to the daily operation of the camp, including food, safety, supply, medicine, art, and library. General meetings are held as frequently as possible and are the only platform to decide the goals of the encampment. It is a process of direct democracy where everyone’s voice is heard and considered, with final decisions being made based on majority votes. 

Everyone who shows up to this camp is intelligent, kind, and capable of doing great things, however, we are humans, and deep down, we all seek a sense of belonging. This whole encampment is like a community, and within it, each tent is part of the group. However, it did not always feel like a cohesive community. Before the camp reached this structure, it was run by multiple “invisible” hierarchies.

This encampment makes me hopeful about a future where people can afford to contribute in their own meaningful ways.

Initially, there were instances where outgoing white, cisgender, and conventionally-attractive men were automatically assumed to be smart, reliable, and worthy to make decisions, while non-conforming and marginalized individuals had to work harder to be acknowledged. I don’t think this was done purposely, but can be attributed to the mixture of pressure at the encampment and  the unconscious biases ingrained in colonial ideologies. The constant struggle to have all our voices heard caused tension in the supposedly democratic structure, as well as relationship mistrust in the camp. This was not what I and a lot of comrades expected from this space, where solidarity with Palestinians against colonization demands democratic practice and decentralized decision-making. 

As a young, gender-non-conforming person of color, my voice was often overshadowed in favour of white, cisgender campers. We took time to acknowledge and address these biases and hierarchical structures and we came up with alternative ways to ensure every voice was heard. I believe our camp is being managed in a more inclusive way, moving toward good causes, rather than replicating oppressive systems.

I acknowledge it’s hard to be trusting and welcoming when comrades don’t even know each other’s real names — we use camp names to protect our private identity. More so, we are under constant surveillance from UBC and the RCMP, but trust and hope are the elements that keep this encampment together. 

It doesn’t mean we stop practicing security culture. It’s vital to be self-aware and follow safety protocols, such as not engaging with cops and agitators, and having a dedicated media liaison. However, there is a saying at the camp: “We keep us safe.” My way to build trust has been working at different tents, getting to know different comrades, and observing their behaviors. Over time, trust and relationships are formed. 

When I forgot to go to work one afternoon while I was at the encampment, I was so worried at first, but then relief came, because the encampment is a solidarity movement and addresses the basic needs our institutions are supposed to handle. This includes food, shelter, supplies, and medicines, all coming from community donations. 

We welcome visitors who are food insecure and/or unhoused. In exchange, campers offer their labor, time, commitment, and protection to the community. We have space for nurturing relationships, reading, doing art, hosting teach-in sessions on Palestinian resistance and cinema, playing music, and do not contribute to the capitalistic systems actively funding genocide and oppressing Palestinian people. 

I believe our camp is being managed in a more inclusive way, moving toward good causes, rather than replicating oppressive systems.

Ever since I joined the encampment, I’ve asked every new comrade I’ve met on shifts whether they’re a Zoë or a Zelda. The Zoë and Zelda theory, invented by the creator of my favourite show BoJack Horseman, is about two twin sisters with completely different personalities. Zoë is the serious, cautious, and sometimes cynical person who prefers quiet activities like reading and tends to avoid big crowds. On the other hand, Zelda embodies outgoing, optimistic, and energetic individuals who enjoy social activities and are full of life. 

Everyone gave interesting answers to this question. Some are optimistic, lifting the spirits of fellow protestors and smoothing out the high-stake environment we are all in, the Zeldas that reignite our hope. Others are more like Zoës: cautious, patient, and have keen critical thinking and conflict resolution skills. However, no matter how serious or cynical some people are, everyone in this encampment brings hope that we are fighting against oppressive systems, that we are fighting the good fight.

This encampment makes me hopeful about a future where people can afford to contribute in their own meaningful ways. There are those who are making sacrifices to stand for their beliefs, for what they consider righteous. Others come and contribute to the encampment just by showing up in solidarity with the protestors. I acknowledge that for me, being able to volunteer at the encampment is a privilege. Policing people for not being able to join the encampment is not fair, considering we come from different walks of life.

We are trying our best here, and I’m proud of all my beautiful comrades for what we’ve been fighting for. Our demands for UBC are clear: disclose, divest, and cut ties with Israeli universities that are complicit, as well as condemn this genocide. We demand UBC stop the RCMP’s intimidation and surveillance of their students. This should not end here, I hope in the future we can demand UBC fully fund tuition for Palestinian students.

The carbon tax is the least of our economic problems

By
Peak Web
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A yellow car driving down a winding road with dollar signs coming out the exhaust pipe.
ILLUSTRATION: Victoria Xi / The Peak

By: Kaja Antic, Staff Writer

As the effects of climate change grow increasingly dangerous each year, the Canadian government introduced a federal carbon tax in 2018 to decrease emissions, with BC being the first to introduce this policy in 2008. Discussions about the tax’s efficacy have increased as the next federal election draws near. However, the cost is minimal in comparison to the benefits of reducing our collective carbon footprint, especially considering that the largest emitters are transportation and fossil fuel corporations.

The carbon tax is a percentage added to purchases that emit greenhouse gases, like gas for your car or natural gas heating for your house. Canada’s current carbon tax is $80 per tonne of carbon emissions. It’s intended to increase by $15 yearly until 2030. The up-front cost of emitting excess carbon is meant to incentivize a gradual move toward clean energy for producers and consumers. 

The consequences of climate change can end up costing much more in the long run than a few cents per litre of gas. If there are little to no changes to emissions and climate policies, the effects could cost Canada up to $5.5 trillion by the end of the 21st century. The carbon tax produces significant results. In a study of countries that have adopted the carbon tax, they found it decreased emissions by 15%.

Current debates about the carbon tax have gone beyond disagreement with the cost itself. The Conservative Party of Canada claims carbon tax regulations are greatly impacting the national cost of living — including rising grocery prices. While gas prices are rising along with the general cost of living across the country, the carbon tax itself is not the cause of economic strife. It may be an inconvenience for the average person, but reducing emissions will ultimately benefit everyone. 

The consequences of climate change can end up costing much more in the long run than a few cents per litre of gas.

The same cannot be said for the extreme price-gouging seen in the housing market, grocery costs, and telecommunications monopolies. Eliminating the carbon tax won’t address the country’s widespread affordability crisis — campaigns revolving around this rhetoric are a distraction. The fixation on the carbon tax neglects policies that could benefit Canadians more, rather than just corporate interests. 

Currently, I drive a car with a 40 litre gas tank. If I fill that up from empty, I pay around $7 in carbon tax from that one stop. I know my experience isn’t the same as everyone else in Canada. Ford F-150 models in the 2020s vary from 23 gallon (87 litre) gas tanks to 36 gallon (136 litre) tanks, depending on the specifications chosen. On the lower end, that’s $15.32 per fill-up from empty in BC. On the higher end, it’s $23.95 per fill-up from empty. While that number isn’t negligible, gas prices are surging due to corporate price-gouging and supply chain issues, not the carbon tax alone. Canada’s affordability crisis is really what we should be paying attention to, and addressing it would make the carbon tax feel much more manageable. 

The carbon tax also impacts major emitters more than the average consumer, as individuals and small businesses benefit from tax credits. In BC, the provincial government has its own automatic climate action tax credit to help residents offset the carbon tax cost, with a similar rebate available to small business owners. According to the Government of Canada, around 90% of carbon tax proceeds “go right back to individuals.” The tax has more implications for corporate entities, and rightfully so — those leading in emissions rates should be expected to lead the transition to clean energy. 

While the carbon tax is a good step toward sustainability, that’s not to say there isn’t still work to be done to limit emissions across the country. The federal government has recently announced an emissions cap for the oil and gas industry, limiting how much pollutants corporations are allowed to produce. This is another step toward holding major emitters accountable.

It’s understandable to view another tax as a bad thing, though it truly is in our best interests. While it’s important to address the rising cost of living in this country, the carbon tax is not a major culprit. Protecting the climate and reducing emissions can also help prevent further hardships for those living in Canada. Compared to major contributors to the current cost of living, the carbon tax is not a heavy burden on our wallets. Concerns about it are nothing more than a distraction from taking genuine action against the affordability crisis.

SFU Woodward’s Cultural Programs ends amid budget cuts

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Peak Web
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This is a photo of the outside of the Woodward’s Cultural Programming building downtown Vancouver.
PHOTO: Aria Amirmoini / The Peak

By: Hannah Fraser, News Writer

SFU’s recent ongoing layoffs have impacted “nearly 100 employees, including instructors, administrative support staff, and custodial workers across all three campuses,” according to the Simon Fraser Student Society (SFSS). Following the layoffs, the Woodward’s Cultural Programs were cut after 15 years of running. The program’s website was taken down on June 19.

Since 2010, the programs have been “involved with over 200 events each year, focusing on contemporary arts, dance, theatre, cinema, and music.” They were once described as “a catalyst for the creation of new work,” where the Woodward’s team would commission and facilitate the creation of local workshops, conversations, presentations, screenings, concerts, shows, and more. The program also worked to connect SFU students from the School of Contemporary Arts to local creatives and artists.  

“The opening of the venues and facilities at the SFU downtown campus, specifically the Fei and Milton Wong Experimental Theatre and The Djavad Mowafaghian Cinema and World Art Centre, offered such great engagement opportunities,” said Jim Smith, in an interview with The Peak. Smith is a co-founder and artistic and executive director for DanceHouse, who used the Woodward’s locations to co-present shows. 

“The university had positioned these venues to bring the School of Contemporary Arts down off Burnaby Mountain to allow for the integration of the program into the local professional arts scene, literally and figuratively,” continued Smith. He noted these venues added important venue capacity in Vancouver, especially as the city’s venue space has been steadily shrinking. 

Smith told Stir that he found the end of Woodward’s programming “infuriating” and that “it’s hard to see it washed away in a single stroke.” 

“It’s really unfortunate, when you think about the work and investment of Michael [Boucher]’s personal effort, and all the people and resources that SFU put into building the community presence in that campus,” he continued. Boucher was the director of Cultural Programs and Partnerships at SFU Woodward’s. 

Boucher told The Georgia Straight he was proud of the cultural engagement that came from the program. “We thank all of our longstanding collaborators who contributed enormously and also hats off to my great team.”

“SFU has a responsibility to its community not only as an educational institution but also as a cultural and economic center in BC.” — Simon Fraser Student Society

Closing Woodward’s Cultural Programs was not the only community space SFU closed this year. The English Language Culture Program, Interpretation & Translation Program, and the Climbing Wall were also closed. 

SFU cited financial hardships for its recent cutbacks, “estimating an annual deficit totalling $20.9 million for the 2023–24 fiscal year, with that number rising to an estimated $49.9 million during the 2024–25 fiscal year.” 

The SFSS stated employee “layoffs are not just numbers on a balance sheet; they represent a significant erosion of the support structures that enhance our learning environment.

“SFU has a responsibility to its community not only as an educational institution but also as a cultural and economic center in BC.” However, the statement continued, “Cutting positions and programs [ . . . ] significantly diminishes SFU’s ability to fulfill this role.”

SFU noted in a statement to The Peak, “Many SFU departments, programs, and individuals have strong collaborations with the arts and culture sector.” While the program has ended, the “performance spaces remain available for use by arts organizations.” 

SFU also noted the discontinuation of funding for the program “enables us to refocus and strengthen support with arts organizations in the city through use of our venues and continued partnership with other parts of the organization, such as the Vancity Office of Community Engagement, School for Contemporary Arts, SFU Galleries, or individual faculty members and scholars.”

This is an ongoing story The Peak will continue to cover.

Protests against SFU’s continued investment in Israel arise at summer convocation

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Peak Web
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This is a photo of the convocation stage at SFU. As a student crosses the stage, they are holding a large Palestinian flag that reads, “Free Palestine.”
PHOTO: SFU Students For Justice in Palestine

By: Hannah Fraser, News Writer

Content warning: mentions of genocide.

During the week of summer convocation at SFU, some graduates wore Palestinian keffiyehs, held up signs and Palestine flags while crossing the stage, and refused to shake hands with president Joy Johnson. The convocation took place June 11–14. At the morning celebration on June 11, SFU students dropped a banner from a window of the AQ during president Johnson’s speech and held banners on the steps of Convocation Mall in live camera view. On June 12, another banner was dropped from the balconies overlooking Convocation Mall. All of these acts protested SFU’s continued investment in companies that fund Israel’s genocide against Palestinians. 

These protests came two weeks after SFU’s Board of Governors agreed to start discussing divestment from these companies, and a week after the Faculty Association of SFU passed two BDS motions urging SFU to divest. The BDS movement — Boycott, Divestment, Sanctions — began in 2005 as “a Palestinian-led movement for freedom, justice and equality,” according to the BDS website.

This is the first time SFU has officially acknowledged students’ and faculty’s calls to divest.

The companies SFU invests in include BAE systems, Booz Allen Hamilton, and CAE Inc., which “have collectively facilitated the killing, maiming, or displacement of millions of individuals,” according to a statement from SFU Faculty for Palestine. These companies equate to $7.2 million “of the joint endowment and non-endowment invested funds of $1.13 billion as of March 31, 2024.”

The Peak interviewed SFU Students For Justice in Palestine (SJP). SFU SJP is a student group in support of Palestinian liberation and freedom, who say SFU’s “agreement to discuss divestment is not an action to divest.

PHOTO: SFU Students For Justice in Palestine

“These actions were in solidarity with the students, faculty, staff, and university administration in Gaza who were not able to have a 2024 convocation ceremony as all universities in Gaza have been bombed and destroyed by Israel,” said SJP. A May 29 open letter by Palestinian academics called upon “friends and colleagues around the world to resist the ongoing campaign of scholasticide in occupied Palestine.” The United Nations classifies scholasticide as “systemic obliteration of education through the arrest, detention or killing of teachers, students and staff, and the destruction of educational infrastructure.”

“We, students, refuse to be used as talking points and to receive praise for our advocacy work when the university puts us in positions of marginalization and stifles movements on campus through various tactics including stalling, fear, and manipulation.” — SFU Students for justice in palestine

The Peak also interviewed Clint Burnham, a member of the SFU Faculty for Palestine and English literature professor. The SFU Faculty for Palestine is part of a broader, “Canada-wide solidarity network of academics committed to advancing the struggle for Palestinian liberation, justice, and equality through the academic sector.” Burnham said he was at convocation on June 11 and 13, and that he and three other faculty from the English department were wearing keffiyehs in support of Palestine. 

On June 12, the banner dropped by students during Joy Johnson’s speech read “SFU Students for Palestine / Divest / Free Gaza.” Johnson’s speech praised students’ “incredible advocacy work,” though SJP deemed her speech “hypocritical.”

PHOTO: SFU Students For Justice in Palestine

“SFU has still not met the demands of students and workers to divest from genocide, agree to a first contract for research assistants, and directly in-house our cleaning and food service staff,” said SJP. “We, students, refuse to be used as talking points and to receive praise for our advocacy work when the university puts us in positions of marginalization and stifles movements on campus through various tactics including stalling, fear, and manipulation.”

In a statement to The Peak, SFU stated, “SFU respects the right to peaceful protest, and in consideration of protest action at convocation ceremonies across Canada and the US, the university ensured that safety for all was considered in convocation preparations.” 

SJP claimed there was an “unprecedented amount of security during ceremonies” including “a room in the library for people who felt ‘uncomfortable’” and “bag checks.” SJP also said, “The university widely circulated a document outlining [a] de-escalation strategy in the event of protests at convocation that singled out pro-Palestinian actions.” 

PHOTO: SFU Students For Justice in Palestine

To this, SFU stated there was a “welcoming centre for guests to enjoy quiet time and light refreshments” at convocation and they “introduced a bag check and bag concierge service,” but that “there was no significant increase in security presence compared to previous years.” Professor Burnham said he did not notice a large increase in security at convocation.    

For more information on SFU SJP’s campaign, visit their Instagram @sfu.sjp. For more information on SFU Faculty for Palestine, visit their website at sfufacultyforpalestine.ca/. 

Indigenous voices must be prioritized when fighting climate change

By
Peak Web
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A large orange fire covering the sky above a town.
PHOTO: Province of British Columbia / Flickr

By: Hailey Miller, Staff Writer

The effects of climate change disproportionately harm Indigenous communities, yet their voices are often overlooked. Many Indigenous communities, especially those outside large cities, rely on natural resources for livelihood and sustenance, and are at a higher risk of health problems due to exposure to wildfire smoke. They’re also being displaced from their homes at significant rates due to wildfire evacuations. Climate action should prioritize the voices of those most affected by climate change, and Indigenous Peoples have been protecting the environment for thousands of years.

BC’s worsening wildfire conditions have resulted in an increase in drought and disruption to ecosystems. This includes harmful pollutants and toxic gases from wildfire smoke, alongside extreme weather conditions and a lack of fresh water supply. BC’s wildfire season has begun exceptionally early this year, following last year’s record-breaking season. Many communities have been affected by the wildfires, including Skeetchestn, near Kamloops. Here, the wildfires have threatened the salmon habitat, as well as food and medicine supplies. 

Many Indigenous communities rely on fishing, hunting, and plant harvesting as a means of food supply and ceremony. For instance, on Truth and Reconciliation Day last year, Líl̓wat Nation and N’Quatqua First Nation closed down Pipi7iyekw (Joffre Lakes Park) for a harvest celebration. Some Indigenous Peoples also use plants for traditional medicinal purposes, and land for ceremonial and burial purposes. Climate change threatens the availability of these natural resources, and by extension the ecological security of Indigenous Lands and Indigenous communities. While climate action has gained traction in recent years, Indigenous Peoples have been caretaking for the natural environment for millenia.

Community-led action involves staying connected to and taking care of both the environment and communities. Some ways Indigenous Peoples are doing this are by using renewable energy, curating climate conversations across generations and communities, and using Indigenous traditions and languages. Montana First Nation’s Green Arrow Corp, which was founded in 2012, is the first Indigenous-owned solar energy company in western Canada, which is operated by their community members. Similarly, Indigenous Climate Action curates programs across the country that raise awareness about the climate crisis and emphasize how Indigenous rights are essential to climate justice.  

The climate crisis is also disrupting communities. Extreme weather events result in community displacement and reduced access to food and supplies, which threatens cultures and traditions. Alongside physical and often irreversible damage to lands and species, human health risks are a significant threat to communities. Climate-related conditions such as chronic respiratory diseases, cardiovascular disease, and cancer are just a few results of the climate crisis. 

Indigenous Peoples are disproportionately impacted by the climate crisis, yet the Canadian government often leaves them out of climate talks and resolutions. To successfully combat the risks of climate change, we must work with Indigenous communities and leaders to respect their Lands, and allow Indigenous Peoples full liberty to initiate collective care of the environment. Prioritizing Indigenous rights will shift our efforts beyond climate awareness to equity and collaboration.

Wannabe influencer goes to the retirement home to tell her grandparents she’s replacing them with Marcus Pork and Grandma Droniak

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Peak Web
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Young girl showing something on her phone to her grandmother who is standing behind her.
PHOTO: Andrea Piacquadio / Pexels

By: C Icart, Humour Editor

It’s a sunny Thursday afternoon, and Stacy is heading to the retirement home to visit her grandparents. She originally planned on going on Tuesday, but it was raining on Tuesday and filming a vlog in the rain is not a practice Stacy is interested in engaging in. That’s right, Stacy is an influencer. Or at least she wants to be. So the camera is always rolling, waiting to catch a viral moment. Stacy walks into the building. 

Stacy: Oh my gosh, there are so many old people here! Oop, one just looked at me. Did I say something offensive? This is actually so good for me. Such a great reminder to wear SPF. Remember everyone, aging is a choice and so is Botox. OK, we are finally here. Let’s knock.

Grandmother: Stacy? Is that you? Why are you filming me?

Grandfather: What are you talking about Murielle, Stacy never comes here — Oh Stacy! 

Stacy: Hi grandma and grandpa! Say hi to my followers! Oh wait, maybe move your chair over there grandma, the lighting is better. 

Grandmother: Oh my goodness, what a surprise! We’re so happy to see you. 

Stacy: Yes, I needed to come here to tell y’all some super exciting news! 

Grandfather: Murielle, we’re about to be great-grandparents! 

Stacy: No, grandpa. You know how I’m so obsessed with fashion? I thought my family should reflect that as well. So, I’ve decided to replace y’all with Marcus Pork and Grandma Droniak. 

Grandfather: Murielle, did you understand what she just said? Why is she talking about pork? I thought the dinner tonight was going to be shepherd’s pie.

Grandmother: Stacy, please put the camera down. You can’t replace us. We’re family. 

Stacy: No, no this is really good content! And it’s already set up! I reached out to them and I’m sure they’ll agree to collab! Marcus will make a unique fashion design for us and Grandma Droniak and I will feature it on our respective channels as OOTDs! 

Grandfather: Murielle, why did Stacy come here to speak to us in gibberish? 

Grandmother: Stacy, who are these people? 

Stacy: Famous grandparents that will help turn me into the next viral fashionable grandchild! Plus it’s not like I’ll stop visiting y’all, just that I won’t claim y’all as my grandparents online. 

Grandfather: Murielle, how can she stop visiting us when she never started? 

Stacy: Grandpa! You know it’s difficult for me. This place is so out of the way and so inconvenient for me to go to because there are no cute coffee shops on the way. But that didn’t deter me from making the 20-minute drive to the retirement home today. I only got lost twice, which isn’t bad when you consider the fact that I’ve never been here. 

Stacy starts pushing the chair her grandmother is sitting in. 

Grandmother: Ow! What is happening?! 

Stacy: I told you the light is better over there and we’re probably going to need to refilm because I need you to be more excited about my chosen family. I brought some shirts for you to wear as well. 

Stacy hands them the shirts and her grandparents read them out loud. 

Grandfather: Climate change is cringe?

Grandmother: Free bleed Friday? But I don’t. . .

Stacy: And mine says, “I slay while my haters lay.” It’s this iconic thing Grandma Droniak says because she keeps outliving her haters. 

Grandmother: Hun, we’re not wearing these shirts. 

Stacy: But Marcus Pork and Grandma Droniak would wear them!

Grandfather: I don’t even eat pork! 

Grandmother: Stacy we’re going to be late for Bingo night and I’m sure Bertha is already waiting for us. 

Stacy: Bertha? Bertha?! You can’t be friends with Bertha! She’s NOT invited to Grandma Droniak’s funeral! You have to realize how bad the optics are when it comes to us being seen with her! 

Grandfather: mumbles under his breath. Who said you were invited?

Grandmother: Joe! 

Stacy: Oh my god, y’all aren’t doing anything viralllll! I won’t be able to use any of this footage and . . . FUCK! Marcus is out, he said he can’t be my grandfather because apparently he’s 34? Dang . . . he needs a better skincare routine. I guess it’s back to the drawing board. I will be famous before I die, I’ll make sure of it.

Stacy leaves the retirement home without saying goodbye. Her grandparents are not complaining. Bertha skipped Bingo night to scheme about how to steal Grandma Droniak’s boyfriend. 

Fin

HalfSoul chronicles the struggles of mental health, identity, and morality

By
Peak Web
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The cover of the book featuring an individual with short green hair. Bony fingers feel around their body and face as they peer through a panel of wood with a hole ripped in it.
PHOTO: Courtesy of Cloudscape Comics

By: Kaja Antic, Staff Writer

Content warning: mentions of death and trauma.

For local freelance and comic artist Scarlet Wings Kaili (Kelly Chen), HalfSoul began as a project without much of a plan — one that has now continued for seven years.

“It actually started when I was in hospital and bored out of my mind. And I just wanted to make a short story, but it didn’t end up being short,” Kaili explained in an interview with The Peak.

The story revolves around a group of young adults working for the Halfsoul Extermination Association (HSEA), whose jobs are to kill “halfsouls” — those who traded half of their soul for a wish. Halfsouls have such a negative implication in this universe that the HSEA is a legal entity dedicated to their total annihilation. The four main characters — Tale, Nalia, Zach, and Scarlet — all have their own connections to halfsouls and the HSEA, along with personal challenges and traumas that are explored throughout their corresponding tales.

“Each book is through a different character’s perspective,” Kaili elaborated. “I wanted to give different challenges for them.” 

Each book, consisting of three cases, focuses on a different member. Halfsoul: Zach, the third and most recently released instalment, focuses on Zach, the son of HSEA leaders. He struggles with coming to terms with his past, as well as how his upbringing has affected his sense of self, safety, and morality.

“I wanted him to have conflicts about what’s right and wrong, and also how your perception of what’s right and wrong is influenced by your upbringing and your parents, and what happens if you have dysfunctional families and how you can manage that.”

“Even though the series is fantasy, I put a lot of my own experiences in a way that I try to process it through fantasy.” — Scarlet Wings Kaili, HalfSoul comic artist

Much of the character arcs throughout HalfSoul revolve around mental health and the non-linear path to recovery within a fantasy setting. The dark ink on the comic pages deepens in the more emotional sequences, with Kaili’s details adding even more dimension to the complex story. Though the characters traverse this shadowy world drenched in darkness and smog, much of their experiences mirror Kaili’s experiences in real life.

They said creating the comic has “been quite hard because a lot of the content is also very emotional for me, so I also have had to take breaks and reprocess what I’m going through before starting again. Because even though the series is fantasy, I put a lot of my own experiences in a way that I try to process it through fantasy.”

Drawing on their style influences from manga, Kaili expanded their artistic flair as the comic went on. Expressive panelling, detailed backdrops, experimental layouts, and sharp contrasts add to the story as characters evolve through their respective yet overlapping journeys.

The grey areas between good and bad, the struggle for belonging from adolescence to adulthood, the eternal dilemma of nature versus nurture, and the internal struggles of dealing with mental illness bloom in the ink illustrating Zach and the HSEA unit’s stories.

“The entire story is very mental health-based.” Kaili said. “It’s really about the process of having a mental illness, how it’s not linear. And even though this book ends, the journey is still an ongoing idea.”

You can read HalfSoul online on Tapas.io to follow along as Zach’s journey continues, along with Kaili’s website, social media, and Twitch channel — where you may even be able to find them streaming while creating comics.

From Turtle Island to Gaza

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Peak Web
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Boy in blue and white shirt holding a Palestinian flag
PHOTO: Latrach Med Jamil / Unsplash

By: Yildiz Subuk, Peak Associate

Content warning: mentions of genocide and residential schools.

Orientalism by Edward Said, published in 1978, examines the way western society views “the Orient,” which was known as South Asia, East Asia, and the Middle East. Said was a Palestinian scholar, an outspoken activist, and writer on western denial of Palestinian statehood. Said gave prominence to the field of postcolonialism, which reclaims the history and agency of oppressed people and critiques the enduring impact of colonial rule. His book critiques western works of literature and art by highlighting how they perpetuate stereotypes about non-western cultures, and how that ultimately leads to the colonizers “legitimizing” their colonialist pursuits. Orientalist paintings like Napoleon in the Plague House at Jaffa by French painter Jacques Louis David have been criticized for portraying the East as “a place of backwardness, lawlessness, or barbarism enlightened and tamed by French rule.” It demonstrated how colonizers often reduce cultures that they do not understand as “the other” through exotification, and pushing the agenda that the colonizing culture is the dominant one. 

Settler colonialism is a result of mass migration: when colonizers settle into the land of an Indigenous population by force, bureaucracy, and ethnic cleansing, they become responsible for the erasure of the Indigenous population’s culture and rights. Under colonialism, Indigenous Peoples are denied statehood and displaced, and colonial governments use violence to try and assimilate Indigenous Peoples into colonial society. 

There are various ways in which Indigenous communities in Palestine and so-called Canada — also referred to as Turtle Island — are denied their statehood. The first step in denying statehood and the rights of Indigenous communities often comes in the form of  a colonialist piece of legislation. For Indigenous Peoples in Canada, this document was the Indian Act, established in 1876. Essentially, this piece of legislation, labeled many Indigenous Peoples under a single identity, —“Indian” — and were entitled to a limited amount of rights. It then established a set of colonialist rules designed to erode Indigenous cultures and identities, making the process seem “legitimate.” This arbitrary and immoral piece of legislation restricted Indigenous Peoples’ mobility outside of reserves — portions of designated land set aside by the government, for the Indigenous population to live in. It also prevented them from having self-determination, placed restrictions on finances, and banned Indigenous traditions, like the Potlatch ban. 

For Palestinians, the colonialist legislation was the Balfour Declaration, established in 1917, which focused on establishing a Jewish homeland in Palestine. However, the Zionist movement, which pursues the establishment of a Jewish state, came through the erasure of Palestinian statehood and identity. It was first conceptualized in 1897, over 50 years before the creation of Israel in 1948. Zionism was given significance by the Balfour Declaration, written by the British Secretary of State, Arthur James Balfour. Jewish people have religious and ancestral ties to the land. However, for Palestinians such as historian Rashi Khalidi, having a religious connection to the land or the possibility of having ancestors from the region doesn’t give the right to establish a settlement in Palestinian lands.

The contents of the Declaration, which is composed of three deceptive sentences written with just the right amount of ambiguity, is best analyzed by Khalidi, in his book The Hundred Years War on Palestine. Khalidi points out that in the Declaration, Palestinians, who belong to various religious identities are reduced to “existing non-Jewish communities” — the Indigenous population that was non-Jewish at the time was 94%. In the Declaration it is stated that “nothing is to be done” to the Palestininans civil and religious rights, but leaves out any mention of Palestinians getting political rights, such as the right to vote, or reject the basis of the Declaration. Once again, the Indigenous population is reduced using disingenuous terms, and has had their rights to land stripped by a colonialist piece of legislation.

After such documents are officiated, displacement ensues. For Indigneous communities, it was being forced to live on reserves, for Palestinians it was the Nakba in 1948. During the Nakba (or “catastrophe”), the Israeli army forced over 700,000 Palestinians to flee their homes. During this violent displacement, around 15,000 Palestinians were killed, and 78% of Palestine was occupied by Zionist settlers. The Palestinian population was forced to relocate to what is now the Gaza strip and the West Bank, also known as occupied Palestinian territories. 

Indigenous populations in Canada were moved to reserves, which were small parts of lands, often far away from settler society. Their purpose was for European settlers to control the mobility of the Indigenous population, and ensure that there was land available for more Europeans to come. 

From 1880s to 1990s, about 150,000 Indigenous youth attended 130 federally funded residential schools. The focus of these schools were on the erasure of Indigenous identities. In Palestine, an area where many religious groups previously thrived before the establishment of Israel, Palestinians resisted the forced transformation of their homeland into a Jewish state, as many Indigenous communities did not identify with being Jewish. In so-called Canada, residential schools were justified under the notion that assimilation was “necessary” for peaceful coexistence, but in reality, both settler colonialist narratives forced the erasure of religious heritage. 

The effects of settler colonialism is still ongoing. Currently, there is constant violence and displacement towards Palestinians, as the Israeli government furthers their genocidal agenda. As of now, over 150,000 Palestinians have once again been displaced from the Palestinian city Rafah, which was designated as a “safe-area” by Israel, with Israel killing over 35,000, mostly civilians. In Canada, Indigenous communities are often ignored, and while the government claims to attempt to reconcile, they often go back on their promises. Despite efforts to decolonize Canada, up to 618 Indigenous communities are still not supplied with clean and safe drinking water. Other forms of lasting colonial impacts on Indigenous communities in Canada include: the ‘60s scoop (the forced removal of Indigenous children from their families by welfare authorities), as well the over-representation of Indigenous people in prisons, who are usually unjustly convicted.

Despite the devastating effects of settler colonialism, resistance and resilience among Palestinians and Indigenous communities on Turtle Island prevails. An important method has been the use of self-representation in the media, and emphasis should be placed on this rather than mainstream media. When self-representation is present, communities can take agency to document their issues how they want to be portrayed, and advocate for themselves.  Examples of this include content creators documenting their experiences on Instagram, like @wizard_bisan1, or brothers Mohammed and Omar (@omarherzshow), who have been documenting life on the ground amid the genocide in occupied Palestinian territories, or in the works of Indigenous documentary film-maker, Loretta Todd. Others might fight for their justice in the form of organizing grassroots movements and cultural events to preserve and celebrate their heritage. For example, in the late ‘60s Indigenous groups in Canada gained political recognition, advocating for their people in the political sphere of the country. Self-representation has always been a useful tool to combat the distorted settler view, which wrongly paints Indigenous societies as the inferior “other.”

The BC government should pay for therapy

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Peak Web
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The door to SFU’s Health and Counselling Centre.
PHOTO: Puneet Aulakh / The Peak

By: Yasmin Hassan, Staff writer

Right now, about 17% of BC residents are experiencing issues with mental health and substance use. If you’ve ever considered therapy or counselling, have you wondered if you’ll have to pay out of pocket? Psychotherapy services are not covered by the provincial Medical Services Plan (MSP) unless prescribed by a psychiatrist. Even then, treatment typically only covers a limited number of sessions, and wait lists span up to two years. The government should subsidize mental health services that are essential to the wellbeing of so many people in BC.

The BC government states MSP doesn’t typically cover services from counsellors or psychologists outside hospital settings. There are some non-profit organizations that offer low-cost or free counselling, but the problem lies in the scarcity of treatment. And even with extended benefits such as those offered by SFU, coverage includes a very limited number of sessions. SFU’s free counselling only includes “three to four appointments” on average, and the Studentcare health plan covers up to $600 a year in mental health services. Counselling sessions range from $50–240, so even extended benefits only cover a handful of sessions. According to Global News, covering the cost of psychological services prevents mental health issues from “escalating to more severe cases.” This would in turn lead to “cost savings,” on top of “decreased wait times” in emergency rooms.

Preventative care comes in different forms depending on each person, ranging from developing healthy habits to talk therapy. When possible, assessment and treatment should be implemented before people reach mental health crises. This would lessen the load on hospitals and allow people to live their lives without worrying if the next paycheck will be enough to cover counselling sessions. Incorporating psychotherapy into the public healthcare system would encourage early intervention for mental health conditions, preventing them from escalating into more severe conditions. 

A recent proposal would put psychotherapy under the provincial government’s oversight. This could provide a framework for public funding. While there are some low–cost options from organizations across the province, that “low cost” can still be debilitating at $25–80 a session, especially with the cost of living in the Lower Mainland. People shouldn’t have to pay out of pocket for essential services, and mental health is essential. 

While there are some low cost options from organizations across the province, that “low cost” can still be debilitating.

When I think about public healthcare, I think about long lines at the walk-in clinic because hardly anyone has a family doctor anymore. It’s clear our healthcare system needs fixing, and mental health care isn’t any better. For example, there are limited options for adult ADHD diagnoses in the public system, let alone the high costs that come with them. When one woman tried to get assessed for ADHD through the public system, she was told it’d take up to two years. Imagine how many other BC residents breathe a sigh of defeat upon seeing that kind of waitlist. 

It’s no secret the Canadian healthcare system is a bleak thing to marvel at. Extreme waitlists, family doctor and staff shortages, consequent burnout of staff and patients —  you name it, most people have experienced it. Many have spoken about how federal and provincial governments must invest in fixing our broken healthcare system, considering Canada spends less on public healthcare than many other countries. But, it’s not enough to only fund physical health. Mental health directly impacts your physical health — if left untreated because of inadequate access, those serious cases of depression or anxiety could sprout into actual physical ailments. 

Dr. Karine Gauthier, president of the Coalition of Québec Public Network Psychologists, said psychologists in Canada have a “lack of professional autonomy and salary recognition.” On top of lower salaries, psychologists in the public sector also have lower benefits and pension plans. So, while we as the receivers of care need to be taken care of, so do our caregivers. Mental health professionals should be fairly compensated for the services they provide, otherwise they may move to the private sector.

As we engage in discussions about improving the Canadian healthcare system, mental health should also be a consideration. Something that’s incredibly important is encouraging preventative care, and subsidizing that would be nothing short of beneficial. Easy access to psychotherapy has physical health benefits, reduces mental health crises, and helps people stay engaged with their communities. Reaching out for help can be daunting, but it shouldn’t be a financial setback.

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Simon Fraser University’s independent student newspaper since 1965.

Contact us: [email protected]

© The Peak Publications Society 1965-2024

Simon Fraser University’s independent student newspaper since 1965.

Contact us:
[email protected]

© The Peak Publications Society 1965-2024