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Medical malpractice and systemic racism are as interwoven as a spider's web. Should a dragline break, the spider spins its silk and the web is easily rewoven, like systemic racism, it is all linked. Sterilizations, forced or coerced, without consent, is the deadliest entrapment effectively eliminating generations of First Nations, Metis and Inuit peoples lineages. This strategy of genocide continues its silent covert assault, with or without the knowledge of the survivors of sterilizations. Though sterilizations are being brought to the forefront, there remains a lack of willingness to talk about sterilizations, (understandably for survivors) nonetheless WE continue to champion change. I hold up my hands in honor of the 'Firekeepers' for speaking out and taking a stand against the ongoing sterilizations in Canada and internationally. For all the survivors of sterilizations, your voices are heard, and your heroism is boundless.
Medical malpractice and systemic racism are as interwoven as a spider's web. Should a dragline break, the spider spins its silk and the web is easily rewoven, like systemic racism, it is all linked. Sterilizations, forced or coerced, without consent, is the deadliest entrapment effectively eliminating generations of First Nations, Metis and Inuit peoples lineages. This strategy of genocide continues its silent covert assault, with or without the knowledge of the survivors of sterilizations. Though sterilizations are being brought to the forefront, there remains a lack of willingness to talk about sterilizations, (understandably for survivors) nonetheless WE continue to champion change. I hold up my hands in honor of the 'Firekeepers' for speaking out and taking a stand against the ongoing sterilizations in Canada and internationally. For all the survivors of sterilizations, your voices are heard, and your heroism is boundless.
The Lubicon Lake Nation strives, through a critique of historically-constructed colonial images, to analyze the Canadian government's actions vis-à-vis the rights of the Lubicon people.
'The most important thing you'll read this year' Elle The incendiary new book about toxic masculinity and misogyny from Clementine Ford, author of the bestselling feminist manifesto, Fight Like A Girl. Boys Will Be Boys answers the question Clementine Ford is most often asked: 'How do I raise my son to respect women?’ With equal parts passion and humour, Ford reveals how patriarchal society is as destructive for men as it is for women, creating a dangerously limited idea of what it is to be a man. She traces the way gender norms creep into the home from early childhood, through popular culture or the division of housework and shines a light on what needs to change for equality to become a reality.
In the social upheavals of the 1960s and 1970s, a series of stock characters emerged to define and bolster white masculinity. Alongside such caricatures as "the Playboy" and "the Redneck" came a new creation: "the Male Chauvinist Pig." Coined by second-wave feminists as an insult, the Male Chauvinist Pig was largely defined by an anti-feminism that manifested in boorish sexist jokes. But the epithet backfired: being a sexist pig quickly transformed into a badge of honor worn proudly by misogynists, and, in time, it would come to define a strain of right-wing politics. Historian Julie Willett tracks the ways in which the sexist pig was sanitized by racism, popularized by consumer culture, weaponized to demean feminists, and politicized to mobilize libertine sexists to adopt reactionary politics. Mapping out a trajectory that links the sexist buffoonery of Bobby Riggs in the 1970s, the popularity of Rush Limbaugh's screeds against "Feminazis" in the 1990s, and the present day misogyny underpinning Trumpism, Willett makes a case for the potency of this seemingly laughable cultural symbol, showing what can happen when we neglect or trivialize the political power of humor.
Morningstar Mercredi was born and lived in the north – Fort Chipewayan and Fort McMurray in Alberta, Uranium City in Saskatchewan, and a number of small communities. Sexually abused from an early age, by family members and the boyfriends she turned to for consolation, she was promiscuous, alcoholic and a drug user by the time she was thirteen. She married when she was sixteen and had a son two years later. Everything was a struggle. Days and weeks of sobriety were followed by weeks and months of drinking and self-­abuse. Then, when her son was four, things began to change. Morningstar found support, from the community, from her son, and from within herself, to be a good mother, find employment, keep relationships and reconnect with her family. Today, she is a strong and creative member of her community, and eager to tell her story of defeat and ultimate ­triumph. Sadly, the first part of this story is all too common, while the second is all too rare. But Morningstar is a shining example that it can be done. She is honest and ­self-­critical in her descriptions of many attempts and repeated failures. She gives enormous credit to her son, for his constant love, his determination to be honest with her, and his unfailing confidence in her ability to ­succeed.
There is a clear connection between the health of individuals and the legal regime under which they live, particularly Aboriginal peoples. From the early ban on traditional practices to the constitutional division of powers (including who is responsible for off-reserve Indians under the Constitution), this is an historical examination of Canadian legal regimes and the impact they have had on the health of Aboriginal peoples. With an emphasis on the social determinants of health, Boyer outlines how commitments made regarding Aboriginal rights through treaties and Supreme Court of Canada rulings can be used to advance the health of Aboriginal peoples.
How to Read a Folktale offers the first English translation of Ibonia, a spellbinding tale of old Madagascar. Ibonia is a folktale on epic scale. Much of its plot sounds familiar: a powerful royal hero attempts to rescue his betrothed from an evil adversary and, after a series of tests and duels, he and his lover are joyfully united with a marriage that affirms the royal lineage. These fairytale elements link Ibonia with European folktales, but the tale is still very much a product of Madagascar. It contains African-style praise poetry for the hero; it presents Indonesian-style riddles and poems; and it inflates the form of folktale into epic proportions. Recorded when the Malagasy people were experiencing European contact for the first time, Ibonia proclaims the power of the ancestors against the foreigner. Through Ibonia, Lee Haring expertly helps readers to understand the very nature of folktales. His definitive translation, originally published in 1994, has now been fully revised to emphasize its poetic qualities, while his new introduction and detailed notes give insight into the fascinating imagination and symbols of the Malagasy. Haring’s research connects this exotic narrative with fundamental questions not only of anthropology but also of literary criticism.