USURJ: University of Saskatchewan Undergraduate Research Journal
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"Here Comes the Red," "Beanie," "Us," and "Dance, Dance, Baby"
No full textMy work explores the blurred space between sleep and wakefulness, where self and emotion intertwine in a nonlinear and unpredictable flow. Inspired by my surroundings, dreams, and personal experiences, I create fragmented imagery that captures the fleeting moments when consciousness and the subconscious merge.
Through layered colours and surreal compositions, I depict the intersection of reality and the unknown, revealing shifts in perception and the dissolution of boundaries. An elderly woman converses with a green goat, a sleeper grows red-rooted leaves, a vague silhouette stands before the Tower of Babel, and a distant figure lingers at the edge of a celebration—each scene forming a dialogue between different realms of existence.
In my work, dreams and reality intertwine, and emotions resonate with symbolism. I invite the viewer to step into this space between wakefulness and dreams, where the subconscious emerges and logic dissolves
Zooarchaeology using mass spectrometry: an integrative approach to understanding subsistence behavior across the Middle-to-Upper Paleolithic transition in Europe
No full textInternational audienc
Étude archéogéographique de la parcelle de l’hôtel dit « de Tanguy du Châtel », au coin des anciennes rue de la Verrerie et des Deux Portes (XIVe – XIXe siècle)
No full textRetours à l’Apocalypse. Héritage et hypertextualité dans les Mondes romans du Moyen Âge à nos jours
No full textInternational audienceCet ouvrage sonde le rapport hypertextuel entre apocalyptisme antique et créations culturelles romanes pour étudier les répercussions esthétiques, historiques et religieuses de la pensée apocalyptique, du Moyen Âge à nos jours. Lire la suiteAfin de restituer à la notion d'apocalypse toute sa richesse conceptuelle et d’en explorer les ramifications culturelles sur le temps long, cet ouvrage revient à la base textuelle de l’apocalyptisme pour en étudier les répercussions religieuses, historiques, esthétiques et rhétoriques, du Moyen Âge à nos jours, dans les aires de langues romanes. Le terme « apocalypse » est aujourd’hui utilisé de façon métaphorique dans d’innombrables domaines, où son sens catastrophiste exprime l’anxiété extrême des sociétés contemporaines. Mais la fréquence de son emploi recouvre une méconnaissance de sa signification originelle, qui conduit à de multiples contresens et à l’effacement de pans entiers de cette notion, tels que ses dimensions de révélation ou d’espérance. Pour les remettre en lumière, est ici sondé le rapport d’hypertextualité entre le genre apocalyptique antique – notamment l’Apocalypse de Jean – et les créations culturelles romanes, dans une perspective tant diachronique que synchronique
In Search of Safe Spaces: 2SLGBTQIA+ Spaces in Mary Jean Chan’s Fléche and Their Relation to Global Politics
Full text linkMary-Jean Chan’s poetry collection Fléche contains commentary on 2SLGBTQIA+ safe spaces and the important distinction between safety in public and private realms. For Chan, the private domestic home is an important location of searching for personal 2SLGBTQIA+ acceptance. Yet, their implicit portrayal of these spaces reflects the role that local governments play in the overarching acceptance of 2SLGBTQIA+ individuals. Using my position as a student and educator in Saskatchewan, Canada, I propose a locational link between Chan’s poetic focus in the U.S., Hong Kong, and the U.K. and current provincial concerns regarding the Saskatchewan Party\u27s implementation of Bill 137. This bill impacts 2SLGBTQIA+ and specifically gender non-conforming students in Saskatchewan elementary, middle, and high schools. Through a close reading of government policy, social responses, and Chan’s writing, I point towards the necessity of public and private safe spaces for 2SLGBTQIA+ individuals globally.
Energy Resources in the Canadian Circumpolar North: A look at current and future resources and impacts on Northern communities
Full text linkAlthough there is interest in renewable energy, current energy resources in the Canadian North (i.e. the Northwest Territories, Yukon, and Nunavut, with a focus on mid to high latitudes of the territories) are mainly non-renewable. The Canadian North struggles to become renewable because of the remoteness of communities and the harsh climate. There are some current renewable energy projects, though most are concentrated in the southern half of the territories. Current and ongoing renewable energy projects include: a solar-diesel hybrid project in the hamlet of Kugluktuk; a biomass pilot project in Fort McPherson, which has led to proposed biomass projects in Inuvik and other northern communities; and the wind turbine project in Haeckel Hills, with new technology turbines. With each successful project, continued research, and the lowering costs of technology due to global demand, the Canadian North steps closer to a renewable future. Along with the environmental impacts a transition from non-renewable to renewable energy resources will bring, renewable energy projects can be a step towards reconciliation and Indigenous energy sovereignty. Although technology and infrastructure will need to continue to advance and become more cost-efficient, renewable energy projects in the Canadian North have great potential to impact the environment and the communities which they will serve
The Caveless Creature
Full text linkWhile many know the Wendigo as a fearsome monster from horror media, the Wendigo is an extremely powerful symbol and creature within Indigenous cultures. I rarely see the Wendigo depicted by an Indigenous artist, and wished to reclaim its fearsome image as a protector of our culture within a modern context. The Wendigo hunts in the woods, but if the forests burn, where does the Wendigo lurk? The Wendigo preys on unsuspecting white settlers. But if the white settlers destroy its home, have colonized the lands it belongs to, are they truly unsuspecting? I see the Wendigo as a creature of decolonization and a symbol that blends our traditions, our present and our future as Indigenous peoples
Understanding the time demands of integrated knowledge translation (iKT): Lessons learned from co-developing the Movement That Matters program for adults living with chronic pain
Full text linkCollege of Kinesiology Research Theme: Healthy aging and management of chronic conditions
Introduction. Chronic pain is a public health emergency, affecting one in five Canadian adults. Without adequate pain management strategies, chronic pain can have detrimental effects on physical function, quality of life, and mental health. Despite strong evidence supporting physical activity as an effective nonpharmacological pain management strategy, most individuals who experience chronic pain are inactive. Psychosocial factors, such as fear of movement, pain anxiety, and low pain acceptance, contribute to inactivity. The Active Living for Pain (ALP) research team applied integrated knowledge translation (iKT) to co-develop, with patient and community partners, an accessible and acceptable physical activity program for adults living with moderate to severe chronic pain. The 6-week Movement That Matters (MTM) program targets the building of individuals\u27 knowledge, confidence, and skills needed to engage in and maintain long-term physical activity participation.
Purpose. The study purpose was to record the time required to engage in an iterative iKT approach in the co-development of MTM program materials and program logistics.
Methods. The amount of time for ALP researchers and knowledge users to co-develop and finalize MTM materials (e.g., instructor implementation guide, participant habit tracker) and logistics (e.g., online MTM outcome surveys) was recorded. Knowledge users included patient partners and certified physical activity instructors.
Results. The iKT process of co-development and finalization of the MTM materials ranged from 3 months (implementation guide) to 10 months (program overview guide and participant habit tracker). The time to finalize program logistics ranged from 6 weeks (securing of physical activity equipment) to 5 months (development and testing of online surveys, including participant screening, pre-program, end-program, and 1-month end-program surveys).
Conclusion. The iKT process was time-intensive, requiring substantial coordination, collaboration, and iterative development between researchers and knowledge users. However, as recognized by the Canadian Institutes of Health Research, implementing iKT in program design has the potential to lead to more user-centred and effective programs in real-world settings. Researchers should be aware of the time required to meaningfully engage in iKT processes and account for this during program development