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Buffy the Vampire Slayer: Staying Fit & Slaying Safe
No full textUsing basic kickboxing and self-defense techniques to inspire teens to get active. 
The Child and Family Traumatic Stress Intervention in Canadian child and youth advocacy centres
No full text Background: The Child and Family Traumatic Stress Intervention (CFTSI) is an evidence-based early intervention shown to reduce post-traumatic stress in children and adolescents. This intervention has not been explored in the context of the Canadian healthcare landscape, and more specifically at Child and Youth Advocacy Centres (CYACs); multi-disciplinary service hubs who serve those exposed to trauma. Objective: Examine the feasibility and usefulness of the CFTSI in the context of Canadian CYACs. Methods: A mixed-methods design was utilized, consisting of a validated, nationally distributed online survey which served as an environmental scan, and key informant interviews, which were thematically analyzed. Results: 15 of 29 invited centres participated. Prior to this study, six of 15 respondents had been aware of the CFTSI. Furthermore, two participants reported current use of the CFTSI. Of the 13 centres not using it, 10 expressed that the CFTSI would be an acceptable and relevant intervention at their centre, and there was significant interest in possible future implementation. Interviews with experienced clinicians revealed benefits and challenges of the CFTSI‘s format, and the influence of family structure, culture and trauma history on outcomes. Finally, some considerations specific to Canadian centres were uncovered and direction for future research suggested. Conclusion: Our findings collectively underscore the potential of the CFTSI to bolster mental health services, which are a priority area requiring improvement at Canadian CYACs. Additionally, this study highlights benefits and challenges relevant to Canadian practice and wide-spread implementation of the CFTSI in this country
It is Not OK to Die (With Dignity) in America: An Analysis of the United States‘ Denaturalization of Death and its Intimate Relationship with the SARS-CoV-2 Pandemic
Get PDFThe SARS-CoV-2 pandemic (COVID) transformed the everyday life of millions around the globe; however, many Americans never believed the virus—or the threat of death—was real to begin with. This research analyzes a systemic denaturalization of death and its processes within the United States, and subsequently identifies a public health crisis stemming from the biomedicalization of aging, illusory expectations of end-of-life care, and a generational pursuit to achieve a ‘good death‘ within a capitalist economy. Informed by over 1,300 hours of first-hand participant observation in two public health institutions in Indiana and interviews with medical providers discussing the impact their own (de)naturalization of death on patient care, this paper dissects American‘s social and cultural behavior regarding death, its processes, and its intimate connection to the SARS-CoV2 pandemic. While most Americans describe their worst nightmare for end of life, they are most often suffering and dying exactly as they fear: institutionalized and isolated. This explores why this is so
Repatriation of Indigenous Human Remains in Canada: An Analysis of the Issue and Relevant Policies
No full textOn June 21, 2021, the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) came into force as legislation in Canada, becoming the first real piece of legislation governing the use and repatriation of Indigenous artefacts and human remains in the country. Although Canada has had stories of successful repatriation prior to UNDRIP becoming law, most of the literature on the subject of repatriation and relevant policies come from the United Kingdom, the United States, Australia, and New Zealand. This paper proposes to look at the issue of the repatriation of Indigenous human remains and relevant policies in Canada through the lens of said literature available from other countries. The main threads through which this subject is analysed are the material and cultural importance of repatriation to Indigenous communities; the flaws in existing legislation and policies, both in Canada and abroad; and the lack of financial resources available to ensure the full enforcement of existing legislation and policies, to Indigenous groups seeking the repatriation of their cultural and human remains, as well as voluntary repatriation efforts from institutions not under legislative or policy obligations. This paper ultimately finds that existing legislation is inadequate, as it favours settler values, states, and institutions, rather than the cultural and material importance of repatriation for Indigenous communities
Living in a global environmental emergency ward – the need to address problems with science, action and speed
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Endless Novelties of Extraordinary Interest. The Voyage of H.M.S. Challenger and the Birth of Modern Oceanography
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Marcel Jouhandeau ou l‘abjection comme passion
No full textJulia Kristeva at the beginning of Pouvoirs de l‘horreur writes: “de l‘objet, l‘abject n‘a qu‘une qualité - celle de s‘opposer à je [”¦], l‘abject, objet chu, est radicalement un exclu et me tire vers là où le sens s‘effondre”. These words could well define De l‘Abjection by Marcel Jouhandeau, published anonymously in 1939. For Hugues Bachelot, De l‘Abjection is the author apocalypse, a way to write without shame but also without scandal about his desires and passions. The Evil and the homosexuality as an evil emanation possess a divine explanation; aware of that, he could move abjection into sublime and sublime into abjection till the final acclaim: “l‘injure, l‘insulte est perpétuelle. Elle n‘est pas seulement dans la bouche de celui-ci ou de celui-là , explicite mais sur toutes les lèvres qui me nomment [”¦]. Elle est moi-même et c‘est Dieu en personne qui la profère”. In my essay, I would like to analyze Jouhandeau‘s book through the lens of the theory of abjection, especially Kristeva and Bataille, in order to demonstrate that the category of abjection allows the author to talk about his passion without disavowing it: “pas moi, pas ça. Mais pas rien non plus”.Julia Kristeva au début de Pouvoirs de l‘horreur écrit : « de l‘objet, l‘abject n‘a qu‘une qualité - celle de s‘opposer à je [”¦], l‘abject, objet chu, est radicalement un exclu et me tire vers là où le sens s‘effondre ». Ces phrases s‘appliquent bien à De l‘abjection que Marcel Jouhandeau publie de manière anonyme pour la première fois en 1939. Hugues Bachelot parle du livre comme de l‘apocalypse de l‘auteur qui ose tout dire avec une candeur proche de l‘impudeur, une dissection de l‘homme jusqu‘à dire et écrire que la vraie supériorité n‘est pas dans le salut mais dans la perdition. Le mal, qui selon Jouhandeau possède la beauté et la passion charnelle, homosexuelle, a toujours une justification divine dans son discours qui ne cesse de transformer l‘abjection dans le sublime et le sublime dans l‘abjection jusqu‘à l‘éloge final : « l‘injure, l‘insulte est perpétuelle. Elle n‘est pas seulement dans la bouche de celui-ci ou de celui-là , explicite mais sur toutes les lèvres qui me nomment [”¦]. Elle est moi-même et c‘est Dieu en personne qui la profère ». Dans ma proposition je vais essayer de faire communiquer l‘oeuvre de Jouhandeau avec certaines théories influentes sur l‘abjection, notamment Kristeva et Bataille et démontrer comment le recours à la catégorie de l‘abject lui a permis de parler de la passion charnelle sans la renier pour autant : « pas moi, pas ça. Mais pas rien non plus »
