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Posthuman Perspectives on Climate Change Policies
No full textHumans’ influence on the Earth’s systems has unleashed new risks for catastrophic instability of numerous elements of ecosystems. The human relationship with ecosystems is partly an outcome of political choice. Hence, an important step for updating the human relationship with ecosystems would be the post-humanistic and post-anthropocentric reconsidering policies and plans. This paper attempts to apply the post-humanistic perspectives to analyse early signs of the shift in political choices from human-centred policies to post-humanistic policies. To that end, the paper reviews national climate policies, specifically the Long-Term Low Emissions Development Strategies (LTSs). The analysis shows that seven out of ten countries showed evidence of reflecting on post-humanistic perspectives in their LTSs, while the policies are mixed with the objectives of humans’ prosperity in terms of economic development. Countries aware of post-humanistic perspectives reflect on their cultural, historical and sometimes spiritual background to highlight the indivisibility between nature and humans. 
The Art of Being Posthuman: Who Are We in the 21st Century? By Francesca Ferrando
No full textIf critical posthumanism is enjoying particular momentum, what "the posthuman" might be remains a somewhat open question. Francesca Ferrando’s book The Art of Being Posthuman: Who Are We in the 21st Century? provides an insightful answer, cutting through philosophical posthumanism and lived life with a self-help book of sorts. If we have never been “human”, as Ferrando shows by navigating our entanglements across a strikingly wide array of realms and scales, one may realise with this book that to be posthuman may not be a state, but an act. Ferrando\u27s book is a rich contribution to critical and philosophical posthumanism, which is not only intellectual but also creative and affective
Can We Live? Our Moving Bodies cultivating and nourishing a “home” in and through the Wake
No full textHome. What is home? Two Black scholars meet for the first time at our national sport sociology conference on the unceded traditional territories of the Musqueam, Squamish, and TsleilWaututh Nations (Vancouver, BC Canada). A disciplinary home. A disciplinary home that may acknowledge holding a conference on stolen land. But, is still coming to grips with sport as a colonizing tool, and what a decolonial agenda in sport sociology might look like (Whitinui, 2021). They are at two different points in their careers. One just started their PhD. The other six years post PhD. Yet, both in their own way are trying to find and cultivate a home within this space. Why might that be? How might this journey be entwined with colonialism and decolonial scholarship
Performing at the intersections: Embodied decolonial praxis at a Caribbean-Canadian carnival
No full textCaribbean-Canadian carnival parades offer opportunities for Black people to reclaim public streets and reimagine urban geographies. This paper interrogates what it means to do so in the decolonial political contexts of a) land-back and Indigenous resurgence efforts and b) gendered resistance masquerade, music, and movement cultures. Traditional Black feminist research is predominantly focused on cis-gender and heteronormative experiences, despite the ways binary gender thinking cannot capture Black experience. While ‘playing mas’ (performing in costume during a Caribbean parade) in Toronto, Canada for the first time, I suddenly saw the opportunity to reveal and resist the categories, theories, and epistemologies situated in dominant colonial thinking including in my own body and self-judgements, and welcomed the opportunity to embody counter-narratives of movement as I reclaimed the streets, while acknowledging that reclamation as a move to innocence. This paper shares an auto-ethnographic-account of ‘playing mas’ to consider how Black bodies move through literal and figurative intersections, understanding and confounding Black feminism, queer and erotic subjectivity, and decolonial praxis. Examining what occurs between and among bodies related to carnival, from the perspective of the multiply situated performer, reveals conflicting and complimentary intersectional identities and oppressions, including race, gender, nation, sexuality, settler, immigrant, ability, and practices of (de)coloniality
Grappling with Settler Colonialism Through Martial Arts: How Trauma Informed Martial Arts Provides Intergenerational Healing
No full textThe work of resurgence has been a primary focus of my research for some time as an Anishinaabe health, wellbeing, and physical activity researcher. I have focused on telling many Anishinaabek stories about resurgence through physical activity. But I have yet to tell my own. In my 2020 book, Indigenous feminist gikendaasowin: Decolonization through physical activity, I argued that physical activity has the power to disrupt embodied settler colonialism, to regenerate deep physicality, empowerment, and foster gwekisidoon gibimaadiziwin, which is to make positive changes in your life for wellbeing. My autoethnography is a deeply personal example of how I am navigating this journey of healing childhood trauma, growth, and resurgence. This is a personal decolonization process that has been growing all my life. I imagine myself as a full-grown spruce tree at this stage in my life, but I am now paying attention to my broken and crooked branches, the tilt of my stature, the spaces in between my boughs. As I continue to grow into a mature tree, I want to be fully aware of my imperfections, to welcome and understand them, to accept me for me. Rather than attempt to ignore them, imagining the spaces as not there, erased as embodied settler colonial spaces. These spaces and crooked branches are me, after all. In this autoethnographic article, I will share my own dibaajimowan/personal story of how I come to this work; how I grapple with settler colonialism and how I choose to use martial arts to strengthen my ability to address intergenerational trauma. Thus, in this paper, I ask the following questions: how is martial arts, BJJ in particular, helping me to address my childhood trauma? And, connecting to a broader Indigenous social issue, how can this self-study inform other Indigenous peoples, in particular women, who are navigating healing from trauma, whether it is personal, childhood or intergenerational trauma? It is a well-known practice amongst Anishinaabek to take up our responsibility to share our teachings so that others may learn. In speaking from my heart about these topics, I can share my story to demonstrate how I choose to grapple with settler colonialism
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Peer Work and Stigma Reduction in Australian Mental Health Policy: Tackling Sanism or Reinforcing the Status Quo?
No full textPeer workers are increasingly included as part of mental health policy approaches to stigma, reflecting ongoing imperatives to include lived experience within mental health policy and practice. Using a post-structural analysis of Australian mental health policy, we critically examine the effects of such inclusion on dominant enactments of peer work and stigma. We find that mental health policy predominantly produces stigma as a problem of individual lack of capacity and responsibility, reinforcing neoliberal and psychiatric logic that locate individuals as the site for intervention and mental health practitioners as the experts to undertake such interventions. The inclusion of peer workers, predominantly enacted as role models, promotes the appearance of progressive governance whilst distracting from the socio-material conditions and processes that mark individuals as other, and leads to significant harm when individuals seek support. Dominant enactments of stigma thus remain undisturbed by the inclusion of peer work within mental health policy. Our findings challenge the notion of inclusion of lived experience via the peer workforce as universally progressive, calling for a more nuanced examination of the effects of inclusion. We propose sanism as an alternative problematisation that aligns more closely with peer work and social justice. We conclude with practice and research recommendations
Racialized Lived Experiences of No-knock Raids in Canadian Policing: Supporting the Dissenting Opinion in the Legal Case of R v Cornell
No full textA no-knock police raid is a law enforcement tactic where officers enter a private dwelling without prior notice. In Canada, there is a significant lack of comprehensive data, on the frequency and outcomes of no-knock police raids and their unintended damages and consequences. While quantitative studies on police violence have been informative, there is a significant gap in documenting racialized lived experiences with no-knock police raids in Canada. This research addresses the gap by focusing on the lived experiences of four Black and one South Asian individual subjected to no-knock police raids. Qualitative interviews were conducted in 2022 followed with thematic analysis. This exploratory study, though small in sample size, sheds light on the overlooked experiences of individuals subjected to no-knock police raids. It provides data to support the dissenting opinion in the legal case R v Cornell which advocates for the regulation of Special Weapons and Tactics (SWAT) teams including controls on no knock tactics in Canada. The findings contribute to understanding the emotional and psychological toll no-knock police raids have on racialized individuals and communities. Findings contribute to the broader literature and discussions on how to improve policing tactics to mitigate harm by preventing unintended collateral harm and better protect privacy rights
Scholar and Student Wellness while Confronting Violence and Ignorance: Can we Trust our Institutions when we are Targeted?
No full textAs critical scholars of the Far-Right in Canada our work exposes us to acts of violence (both direct and indirect) every day. We are all deeply affected. From different fields (Leisure Studies, Sociology, Anthropology) and different institutions, we have had remarkably similar experiences. As students, we received little or no support to offset the personal impacts of our research programs and had to seek out (or create) our own support networks. As untenured, precarious, and student members of academic research communities, we question whether institutions will stand behind us when we are (inevitably) threatened, or whether we too will need to become victims of violence on campus before we see supportive change. This paper’s narratives highlight voids of support, and it proposes possibilities for change to sustain critical social justice research