Volume 26 Issue 2: This Land

Mars Hill

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(Stó:lō) Land PG. 10-11 This

Animism vs. Climate Change PG. 12

10 06 21

ISSUE 02

VOLUME 26

P aN am e?

What’s in

MAKENA WARDLE Editor-in-Chief

CARTER SAWATZKY Managing Editor

RACHEL WEGNER Visual Editor

GILLIAN SCOTT Copy Editor

Dear Reader, “This land is your land / This land is my land.”

MARITHA LOUW News Editor

KYLE PENNER Opinions Editor

BRAEDON GROVER SUNNES Humour Editor

DIEGO BASCUR Staff Writer

SOPHIE HOLLAND Arts & Culture Editor

SCOTT BOWERS Sports Editor

LEX DIERSCH Staff Writer

ZACHARY SIMONYI-GINDELE Illustrator

The well-known––and somewhat controversial––Canadian rendition of Woody Guthrie’s song has been sung by many of us in our elementary schools. Though it is meant to celebrate this country many of us call home, it should really provoke us to ask the question: “Whose land is this, truly?”

In this issue, the Mars’ Hill team and our contributors have each taken the theme “This Land” and explored it in different ways. Dr. Katherine Bubel shares with us the life-giving practice of gardening in “The Garden Plot.” In “A Tour Through TWU,” Chad Ruloff tells of his experience across the grounds of the Trinity Western University (TWU) campus. And Carter Sawatzky writes about the lack of formal apology from the Roman Catholic Church to the families and victims of Residential Schools in “Apology-ology.”

MACKENNA WILSON Photographer & Social Media Manager

Mars’ Hill is a student publication of Trinity Western University located on the traditional ancestral territory of the Stó:lō people. Floated with funds raised by the Student Association, Mars’ Hill seeks to be a professional and relevant student publication, reflecting and challenging the TWU community, while intentionally addressing local, national, and international issues.

MISSION TO MARS

JARED KLASSEN Web Editor

The mission of Mars’ Hill, as the official student newspaper of Trinity Western University, is to inform and entertain its readers, cultivate awareness of issues concerning the TWU community, and provide a forum for purposeful, constructive discussion among its members in accordance with the Community Covenant, Statement of Faith, and Core Values of the University.

MEDIA ADVISOR: Loranne Brown

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My hope, as always, is for you to enjoy the time you spend with this copy of Mars’ Hill Newspaper. But above all, I hope you take the time to reflect on the stories that are told within this paper, using them to grow, learn, and consider the complex ways we interact with this land we live on.

Cheers,

This past May saw the devastating discovery of the remains of 215 children at the Kamloops Indian Residential School.

Since then, many more gravesites have been found, each one a heartbreaking reminder of the wrongs that have been

MARS’ HILL

CATE TSO Layout Editor

done to the Indigenous peoples in Canada. In our feature article, we learn about Canada’s newly founded National Day for Truth and Reconciliation, and how the necessary work should not be confined to September 30. We also hear from four Indigenous alumni, as they share with us their experience at TWU, as well as the connection they have to this land.

EDITORIAL POLICY

Mars’ Hill encourages submissions and Letters to the Editor. Mars’ Hill reserves the right to edit submissions for style, brevity, and compatibility with the Mission, the Statement of Faith, the Student Handbook, and the Core Values of the University. Anonymous authorship of any material may be granted at the discretion of the Editor-in-Chief. Opinions expressed in Mars’ Hill belong to the individual authors and do not necessarily reflect those of the editorial board, Trinity Western University, its officials or its Student Association.

CONTRIBUTORS

Allison Yang Alexandria Bay Timothy Heins Emmett Hanly Sydney Dvorak Keenan Marchand Seth Schouten Amanda Seymour Chad Ruloff Dr. Katherine Bubel Emily Goodbrand Kalyan Thapa Kyra McDonald Abigail Sefzik Jill Altamirano Grace Giesbrecht Joshua Friesen Dan Schweitzer

DECLASSIFIEDS SUBMIT YOUR OWN AT MARSHILLNEWSPAPER.COM/DECLASSIFIEDS

Saw a ripstik outside a classroom today. Ride on.

who doesn’t love maskfishing from time to time

Adam Clay made at least three declassifieds

Twusa is the goat for having the oat ToT

You are forgetting that our very Lord was a single man…

I DID NOT!

I think I actually am one of those people that taste soap when they eat cilantro, I’m just too stupid for that to stop me from liking it.

I 100% support that guy who likes Cassie Slager. He’s a really good dude!

I can’t wait for halloween! im hoping lots of people dress up, otherwise I’ll stand out :/ (or at least, more thab i usually stand out.)

Carter’s new hair style looks good when he asserts his dominance by addressing you by your first name

Cassie Slager that guy who wrote the declassified about you is a commuter and a student leader. Go find him!!

Bold of us to be making plans when the planet might literally burn in 30 years Those gym DJ’s really like NF If garlic bread was a woman… sheesh

Declassified therapy is back and better than ever

Andrew de Groot’s dog is why I think we’re emerging stronger

Dorm hours are obsolete if you’re LGBTQ+

braedon sunnes needs to grow out his sasquatch hair

Carter Sawatzky’s energy when doing Mars Hill events is unmatched and I would really love to be besties

​​ “Did you get the email?” has become a very gross question

To the fourth year in Intro to OT, try being a fifth year in Foundations Can the library get more standing desks please and thank you Holly break-up with your boyfriend.

Mars hill stopped trying so hard to be cool and now they’re actually cool so you go guys way to be cool egg Did you guys know all student leaders STILL have to sign an agreement that they won’t participate in homosexual activity if they want to be on leadership? Yup! It’s still 1995 here at Trinity!

Abbotsford is the armpit of BC <3 Every time i walk around the pond i fear the fishing people will cast their line and catch the hook in my eye

Is this newspaper related to the Seattle megachurch that died?

Does this newspaper have censorship?

Field trip to the sensory deprivation tank Karaoke. Saturday 9 PM. Cafe Disco. IYKYK.

alternate author for last issue’s vaccine mandate article: Common Sense

You see professor, the thing was I tried to do my homework, I just didn’t want to

This school’s toxic leadership is killing me.

Mark Husbands is a good president, why is everyone being such DRAMA queens?

Yo Sodexo needs to bring back choccy milk TODAY

Dutch Blitz is like a competitive sport here.

I Love you Braedon. (Don’t put this in the declassifieds)

Dr. Anonby’s laugh is both beautiful and unsettling.

hand sanitizer kills 99.9% of germs but that .1% really be tripping though

Josh Anderson be looking like Legolas with that hair.

Dear Declassified, I fixed your swing.

Ralph Vaughan Williams was truly touched by God

Just because something is on Facebook doesn’t necessarily mean it’s true.

-William Shakespeare

FIX THE SWING! TWU is nothing without it!

Trinity culture is listening to songs that are clearly about sex and having someone scream “It’s okay, ‘cause they are married!!”

One friend getting paid to draw squirrel porn? One reading lesbian love letters from the 1790s that she will later present on to her class?

One rebuilding a laptop from scratch? Regular Monday night.

Yo why was there no speedbumps at the entrance for the first month of school and then they put black, incognito transmission destroyers by the security building

Trinity calling themselves a non profit is like Jeff Bezos calling himself a generous man.

You can tell it’s 2021 when you are the only person in your class taking notes on paper.

I’ve never read Harry Potter, and I don’t care to. Go ahead, be judgmental. I don’t care.

Trinity really puts the T in Toxic Christianity Makena Wardle looks like a movie star What are you doing biological bro?

TWU: Trigger Warning University Holla holla get dolla

Is the photo on the declassified input page Trump’s eyes?

They were so preoccupied with whether or not they could that they didn’t stop to think if they should.

Sarah Klassen is a sexier version of TWUSA- she has bread nights, her door is always open, and she does printing. Change my mind.

Can someone tell the firstyears that it’s time to put the lanyard in their back pocket instead of around their neck... its been too long…

Hilarious bro. Got the whole squad laughing. chad friesen is a sussy baka :D :P >.< @_@ not Trinity saying that everyone living on campus must be vaccinated but still low key letting anyone live here regardless of their vax status because all they care about is money TWUSA coffee is the only thing keeping me from a metal breakdown Why is everyone making such a show about this theatre thing?

I know that even if everything else in the world changes, there will always be egg in the declassifieds. To me, that’s beautiful not everyone cares about STEM. bring back theatre!

What are the theatre majors supposed to do now that they can’t even get a fake degree?

thinking about that cup of tea thats been sitting outside Reimer since O-Week

why are all the boys growing mustaches? it’s not a good look, just no

That short prof that works with Andrew hemming reminds me of that alphamale official Instagram guy

Everyday there’s a new speed bump To whoever manages the roads in the parking lot, PLEASE STOP MAKING NEW SPEED BUMPS THE SAME COLOUR AS THE ROAD! I’M ALMOST CERTAIN IT’S ILLEGAL, AND MY HEAD ALMOST WENT THROUGH THE ROOF OF MY CAR! I dunno who out here thinks putting dead animals in dorms is funny. That shit’s messed up. That’s some Jeffrey Dahmer nonsense. Whoever’s pulling those “pranks” gotta get some therapy man, give a psych major some practicals. Shit’s messed up.

I mean, I got a very “nothing is sacred” attitude when it comes to comedy, and I love black comedy, but c’mon.

What’s even the joke? What’s the punchline? “There’s a dead animal in your dorm.”

I want everyone to know that I (Jaylene) was also present for the “McMillan Floodgate” of September 17th.

Can someone tell Carter that their eyeliner looks sooooo good?

That awkward moment when your two exes become best friends... anyone else..? Just me..? Okay.

Mars’ Hill editors reserve the right to edit or reject submissions based on content and/or length. A printed submission does not necessarily reflect an endorsement of any kind, nor does it necessarily reflect the opinions of Mars’ Hill staff, the student association, or that of the University.

ALLISON YANG

CONTRIBUTOR OF THE ISSUE What is your major?

I’m completing my Master of Arts in Counselling Psychology!

Where are you from?

All over… I was born in Vancouver, but was raised everywhere else, including Calgary, Monroe (in Washington), Beijing, Hawaii, and Sweden.

What is something you’re passionate about and want to share with the world?

I’m passionate about what it can look like for people to start asking different, wider questions about themselves and the world, but particularly about queerness and faith. When we are able to escape from the right/wrong binary that conversations about sexuality are often inherently steeped in, I think we open ourselves up to the complexity and beauty of diverse people, and we get the chance to love others just as they are.

Why do you write for Mars’ Hill?

I think Mars’ Hill creates this space––both on paper and in the TWU environment––for dialogue on perspectives and topics that might not necessarily get airtime in more traditional classroom spaces or discussions. Reading what has been written in previous issues has always provoked my critical thinking, and it invites me to consider my relationship to myself, the people around me, and society at large.

What is your favourite article you’ve written for Mars’ Hill and why is it important?

I’ve only written two articles so far, but I have a soft spot for my article, “Decolonizing Creation.”

A lot of the reflections in it represent a major shift in my faith that began about a year or two ago.

We have so much to learn from Indigenous ways of knowing and being as settlers who live on this land.

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TO THE EDITOR

IN RESPONSE TO THE CLOSING OF THE THEATRE DEPARTMENT TIMOTHY HEINS

September 23, 2021 Dear Editor, As a former theatre arts professor at Trinity Western University (TWU), I feel compelled to respond to your coverage of the school’s plan to dismantle a program I helped create. And while I have been absent from the trenches for 30 years, two of my stepsons, Nate and Daved Behrens, have attended TWU in recent years, Daved is just beginning his senior year. Nate will complete an MA at Liberty University in May. My tenure may have been short, but the connection I feel to the university is strong and ongoing (now if I can just get back across the border…).

I want to thank you for the extensive real estate you’ve given, through multiple articles, addressing the announced program cuts. Prior to joining the TWU community, I taught at a Conservative Baptist college in Oregon. They reached a point where cutting programs–– including theatre––seemed financially prudent at the time. That school closed its doors permanently in 1985.

Your discussions of conservatism in both politics and academics is insightful, if somewhat one-sided. I strongly believe there is a place for conservative values. A mindset that holds to certain parameters of “right and wrong” or “good and evil” is one that can draw us closer to our creator. We must acknowledge that all (men/women/non-binary) are sinful, unclean and in need of redemption. I continue to pray for forgiveness as I am in daily need. A conservative worldview reveals the flaws in my own character and choices. But just as Trumpism has divided and polarized the United States, and vaccines are mandated by organizations, I maintain that conservatism imposed on others is both a denial of freedom and evidence of the cancer of pharisaism. It is a major illness in many churches, not just Christian denominations, and an oft-cited reason people deny the validity of faith.

While none of us can know another person’s heart or mind, I believe many who are drawn to the comfort of conservative establishments struggle with matters of the heart. The arts are immersed in matters of the heart. They reveal the nature of our emotions while pointing to the creative nature of God. Jesus came to reach people’s hearts in love with the message that God is love. Paul put into words perhaps the most elegant description of a word ever written: “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres” (NIV––you know the passage).

When my wife and I enrolled her oldest son to TWU, she fell in love with the University at her first parent orientation weekend. Driving Nate up to his dorm, we had barely parked the car when we were en-

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gulfed by returning students there to help him move in. That scenario was replayed with Daved, five years later. The outpouring of love and support manifests a spirit that permeates this amazing campus. Clearly, TWU is a place where real-world education is delivered by people who carry Jesus in their hearts in a way that is infectious. Unfortunately, that spirit is now being tested and challenged.

Whatever reasons are given for the decisions to shut down a program, it is ultimately what lives in the hearts of leadership that will dictate their actions. If it seems self-evident that a narrow, conservative viewpoint is the driving force, even an honest acknowledgement by leadership will not change their decision. It is true that God can change a person’s heart, but in my experience, God mostly extends a hand then leaves people to choose their own path. And if the leadership, consisting of the President and the Board of Directors, wishes to move TWU in this direction, that’s the direction it will go. Consider the nature of the U.S. Supreme Court. Over the past decade it has been heavily stacked with conservative-leaning judges. This court recently refused to block passage of a strict abortion law in Texas.

Wherever you may stand on the issue, the salient point is, conservative minds change rules to fit their understanding and beliefs.

I do not wish to condemn an administration or an individual. That is not my place. Even more, I do not wish to see TWU lose the soul of love that has been so self-evident. Taking the example of President Trump, a strong stand on issues can divide even a nation, let alone a university. I rarely speak a message of doom and gloom. But unless the donors and constituents who make TWU possible rise up and demand a different leadership, I am not optimistic for the future of TWU theatre.

Its loss will break my heart immeasurably. I struck a spark. The amazing people who followed built a high quality, university-level training program with a Christian soul. I gave five years to light a match. Since then, I have had two boys attend programs in political science and history, donated to the department, attended theatre productions, and rubbed shoulders with former colleagues while visiting the campus.

To say I am sad is to say COVID-19 is a flu. Pray for your leaders, that they may honestly seek out the heart of God as they make decisions.

Pray for the teachers and students who will be impacted professionally and financially. Pray for the alumni who will be disenchanted; pray that they do not lose their love for this amazing place. And finally, regardless of where this all concludes, love. Love those you disagree with, love those who have served you, love those who have taught you, and love God with all your heart, mind and soul. By all means, speak out.

But in all things, approach one another with Christ’s love and compassion, and sometimes, miracles do happen.

APOLOGY-OLOGY: THE QUEST FOR AN EVER-EVASIVE PAPAL APOLOGY CARTER SAWATZKY

Why might the Roman Catholic Church be so hesitant to respond to what the Canadian Truth and Reconcilation Commission (TRC) has called “cultural genocide”?

Nearly three quarters of Indian residential schools in Canada were run by the Roman Catholic Church, yet the pope has never formally apologized on behalf of the Church’s role in the abuse, torture, and deaths of Indigenous children in Catholic-run residential schools.

The Catholic Church is relatively unique for not issuing its own statement of apology as the Anglican, Presbyterian, and United churches have already released their own apologies taking responsibility for their actions.

When the TRC published its reports, findings, and 94 “calls to action” to advance the process of Canadian reconciliation in 2015––#58 lists the call for a papal apology.

The pope, however, has continued to evade taking responsibility, despite much public pressure to do so.

In 2009, Pope Benedict XVI professed “sorrow” to a delegation from Canada’s Assembly of First Nations over the abuse residential school students suffered by the Catholic Church. In 2017, Trudeau requested for Pope Francis to consider an apology during his visit to the Vatican, but to no avail. In 2018, the Canadian Conference of Catholic Bishops (CCCB) explained that the pope felt he could not personally apologize for the residential schools. On June 6, 2021, Pope Francis voiced his “pain” following the discovery of the remains of 215 children at the Kamloops Indian Residential School but gave no formal apology.

While individual Catholic priests and bishops have apologized, there had never been an official apology from the Canadian Catholic hierarchy until September 24.

The CCCB released a formal statement of apology addressed to “the Indigenous Peoples of this land.” In it,

members of the conference express their “profound remorse and apologize unequivocally” for the “the grave abuses” committed at the schools “by some members of our Catholic community” which they admit as “physical, psychological, emotional, spiritual, cultural, and sexual.”

They “sorrowfully acknowledge” the intergenerational trauma and “legacy of suffering” which persists to this day. As a part of the conference’s pledge, it says it will raise funds across Canada to assist regional Indigenous groups with local initiatives and make an effort to listen to Indigenous Peoples in order to “educate our clergy.”

The conference also pledged “to work with the Holy See and our Indigenous partners on the possibility of a pastoral visit by the Pope to Canada as part of this healing journey.”

Is the statement an indication that a papal apology is forthcoming? Or was it merely an attempt to placate the public with yet another hollow “we’re listening and learning” apology that organizations have become accustomed to releasing during times of social reckoning?

The conference’s statement noticeably omits the Church’s failure to meet its financial obligations under the 2006 Indian Residential Schools Settlement Agreement; the Catholic Church has raised less than 15 percent of the $25 million promised for reconciliation and healing. The Church has also refused to provide all documents requested by the TRC, including creating a single access point for records regarding missing children and unmarked burials.

Mary Ellen Turpel-Lafond, director of the Indian Residential School History and Dialogue Centre at the University of British Columbia, said the conference’s recent statement would be “welcome for those who believe the primary objective is a papal apology.” She says that the statement lacks “key details” on accountability and

leaves “a gap between these comforting words and real action.” She also observes that the words “some members of the Catholic community” makes it seem as though the apology is for individual acts, rather than the Catholic Church’s role as an institution in the residential school system.

“While individual Catholic priests and bishops have apologized, there had never been an official apology from the Canadian Catholic hierarchy until September 24.”

RoseAnne Archibald, the current National Chief of the Assembly of First Nations, said she felt “conflicted” reading the statement. “On one hand, their unequivocal apology is welcomed” as their words “speak to a commitment by the Catholic Church to the healing path forward with First Nations and Indigenous peoples.” To her, “only time will tell if concrete actions will follow.”

Archibald said she would “continue to press Pope Francis to offer his apology, in person, here on our sacred lands.”

WHAT’S IN A NAME? MARITHA LOUW

On September 13, New Zealand’s Māori Party launched a petition to change the nation’s official name to Aotearoa, its name in the Māori language, meaning “land of the long white cloud.” Its petition also includes calls for the country’s House of Representatives to re-establish the traditional Māori names for all cities and towns. The statement it released reads: “It’s well past time that Te Reo Māori was restored to its rightful place as the first and official language of this country. We are a Polynesian country––we are Aotearoa.” Additionally, it identifies “the Crown” (the United Kingdom) as the reason for why fluency in Māori has drastically decreased in the early part of the 20th century, and now only three percent of the population can speak the language.

By September 14, the petition had received over 12 000 signatures.

Prime Minister of New Zealand Jacinda Ardern has not yet commented on the petition. Last year she said that while it was a “positive thing” that Aotearoa is used interchangeably with New Zealand, an official change of the country’s name was “not something we’ve explored.”

Ardern leads the country’s centre-left Labour Party, which holds 65 seats out of the 120 in Parliament. Former deputy prime minister and leader of the New Zealand First party (known for its nationalist and socially conservative policies) Winston Peters tweeted that the Māori Party’s petition is “just more left-wing radical bull dust” and that changing the country, city, and town names is “dumb extremism.” He also goes on to say: “We are not changing to some name with no historical credibility.”

Thus, let us explore more deeply the historical credibility of the name Aotearoa.

The name Aotearoa features in documents as early as 1855. Māori language newspapers, manuscripts, and stories all reference the name. Some Māori tales suggest

that Kupe, an East Polynesian explorer, first gave the land the name Aotearoa somewhere around 1200-1300. According to the legends, Kupe, his wife Kuramarotini, and their crew were sailing exploratively when they spotted a large landmass shrouded in white cloud. It was then that Kuramarotini shouted: “He ao! He ao! He Aotea! He Aotearoa!” meaning “A cloud, a cloud! A white cloud! A long white cloud!” Other versions say that it was Kupe’s daughter who first spotted the land, or that the land was named after the canoe Kupe and his family were riding on. The islands were discovered and settled by Polynesians, who developed the Māori culture centred on kinship links and connection with the land.

“New Zealand is only one example” It was only several hundred years later that Dutch explorer Abel Tasman sighted the island and dubbed it “Nieuw Zeeland,” named after the Dutch province of Zeeland.

A century later, Captain James Cook, a famed English navigator, set foot on the island in order to draw more detailed maps, and labeled the land as “New Zeland.”

Like other nations in the Commonwealth, New Zealand has a history of European colonization, and specifically, British colonization. In 1840 the Treaty of Waitangi was signed between various Māori chiefs and representatives of the United Kingdom. The Treaty gave Māori sovereignty over their lands and possessions, as well as all the rights that were enjoyed by British citizens. However, the Treaty was written in both English and Māori, and the versions differ. The English version gave the British Crown complete sovereignty over New Zealand, but in the Māori version, the Crown received “kāwanatanga,” or “lesser power.”

The rest of the 19th century was characterized by extensive British settlement, including the imposition of distinctly European economic and legal systems. The result was the Māori population becoming more ostracized and impoverished. Some British governors took legal steps to recognize and promote Māori custom, but one in particular, George Grey, promoted rapid cultural assimilation and the reduction of Māori land-ownership, influence, and rights.

Only in 1987 was the Māori language recognized by statute as one of the official languages of New Zealand, the other being English. The Māori Party was formed in 2004 to provide an independent voice advocating for Indigenous rights, and it currently holds two seats in Parliament.

Does this narrative sound familiar? Established Indigenous cultures being disrupted by European exploration and settlement. Indigenous Peoples being marginalized by and assimilated into the colonial experience. Indigenous Peoples having to campaign, petition, and protest for their rights as a culture and society distinct from the one they find themselves in now. New Zealand is only one example of this history––other examples include Australia, South Africa, Zimbabwe (formerly Rhodesia), Egypt, India, and Canada, to name a few. Regardless of whether New Zealand changes its name, the identity of a nation does not only depend on the name alone, but rather on the actions that follow such a strong social movement. How Prime Minister Ardern responds to the petition determines the direction that New Zealand will go—hopefully towards a society that respects its heritage and history. As such positive movements develop, the biggest danger is not the opposition it will face, but rather, the danger is indifference.

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FEMINIST NEWS TAKING A RAIN CHECK: WEATHER WONDERS OR CLIMATE CHANGE CHAOS? LEX DIERSCH

On Friday, September 17, B.C.’s Lower Mainland was hit with its rainiest day in two-and-a-half years. Vancouver International Airport reported 50.9 millimetres of rain on Friday alone. The shoreline cities of B.C. experienced 76 km/h wind gusts which left 23 000 homes without power. The Lower Mainland has already experienced over 93.6 millimetres of rain, compared to the 59.2 millimetres seen in September of last year.

This was quite a shift from B.C.’s summer weather, where there was no rain reported at all in the month of July, and record-breaking temperatures swept across the province. Lytton, a small town just over an hour’s drive north from Hope, beat Canada’s all-time record at 46.6 C on June 20. The town then proceeded to blow past that temperature for a whopping 49.6 C on June 29, beating even Las Vegas, Nevada’s record of 47.2 C. One day later, the town of Lytton went up in flames. The Nlaka’pamux nation has been hurt the most by this, as Cable News Network (CNN) stated that “while the Indigenous community has had almost nothing to do with climate change’s root cause, the Nlaka’pamux nation says they have been hardest hit, with their very way of life threatened.”

“As climate change continues on its rampaging course, BC residents will experience worsening weather conditions.”

All of these extreme temperatures have led to loose root systems and soil. It also means trees are weaker and more likely to fall and damage power lines, according to BC Hydro. The risk of mud and landslides has increased tremendously because of the summer drought and current heavy rainfall as well. The Canadian Broadcasting Corporation (CBC) reported that “the ministry is asking motorists who are travelling through wildfire affected areas to avoid stopping during rainfall events.” Be careful out there if you are travelling home for Thanksgiving this year.

Trinity Western University’s Langley campus was not left out of these major weather patterns. A new pond appeared behind Jacobson, and McMillan’s basement apartments flooded completely. One McMillan resident, MacKenna Wilson, had this to say about the flooding: “I live in one of the basement apartments in McMillan. It has sliding glass doors, and an outdoor patio facing Fraser. Due to the drain pump being hooked up to the main electrical and not a backup generator, the drain pump in the patio area stopped working. This caused the patio area to fill up with rainwater, and all of it came through our poorly sealed doors. By morning, the entire apartment and the apartment next to ours had completely flooded.” These residents have been moved to Skidmore until it is safe to return to their apartments. However, it is unclear whether or not they will be able to remain in McMillan as this devastating rainy season continues.

It looks as though this is not the end for the Lower Mainland in terms of stormy weather. We are to expect “an absolute soaker” and “damaging winds” within the next week according to The Weather Network. As climate change continues on its rampaging course, B.C. residents will experience worsening weather conditions. This definitely is not the last of these crazy weather phenomena for British Columbia.

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“OUR SYSTEMS HAVE FAILED YOU”: MISSING AND MURDERED INDIGENOUS RELATIVES AND THE NATIONAL ACTION PLAN SYDNEY DVORAK

For decades, Indigenous women, girls, and Two Spirits in Canada have gone missing and been murdered with little to no attention given to their cases. Since 1980 alone, more than 1000 cases have been investigated and deemed homicides, and over 250 of these cases remain unsolved. This is more than 4.5 times the rate of other murdered women in Canada.

As a result, the National Inquiry into Missing and Murdered Indigenous Women and Girls was launched in 2015 by the Canadian government.

The direct result of this inquiry is the “2021 Missing and Murdered Indigenous Women, Girls, and 2SLGBTQQIA+ People National Action Plan: Ending Violence Against Indigenous Women, Girls, and 2SLGBTQQIA+ People.”

The National Family and Survivors Circle provided an introductory message to the plan. It states that “The National Family and Survivors Circle forever holds in our hearts and minds Indigenous women, girls, and 2SLGBTQQIA+ people who are missing, have been murdered, or are survivors of gender- and race-based violence.

We recognize and honour families and survivors and all those who participated in the National Inquiry into Missing and Murdered Indigenous Women and Girls that got us here today in developing a National Action Plan.”

The National Action Plan includes 231 Calls for Justice and 62 Calls for Miskotahâ (the Michif word for change). This may seem like an overwhelming number of steps, but the Plan also introduces seven simpler “Immediate Next Steps.”

They are as follows: 1. Immediate support services for survivors and family members, - Including funds for accessible healing.

2. Continued involvement of survivors and family members in the implementation of the National Action Plan.

3. Creation of an oversight body that represents the survivors and their communities.

4. Public awareness and training, - Implementation of a “campaign on the issues Indigenous people experience and to challenge the acceptance and normalization of violence against Indigenous women, girls, and 2SLGBTQQIA+ people.”

5. Immediate development of an implementation plan,

- This includes clearly defining the roles and “responsibilities of all governments (federal, provincial/territorial, municipal, Indigenous) and Indigenous organizations to implement the 231 Calls for Justice and 62 Calls for Miskotahâ.”

6. Creation of a Missing and Murdered Indigenous Women and Girls Federal-Provincial/ Territorial Table for intergovernmental coordination.

7. Create accountability measures, including but not limited to mechanisms rooted in Indigenous Data Sovereignty.

An addition to the National Action Plan is the Federal Pathway, in which the Canadian government promises the allocation of more resources to First Nations law enforcement to address systemic racism present against Indigenous women. The Pathway also includes a promise to give Indigenous communities more control in social services and provide improvements to healthcare.

The National Action Plan came out as the remains of 215 children were discovered at the Kamloops Indian Residential School. This discovery shocked some and reopened wounds for many Indigenous people. Most of all, it reminded Canada of the systemic violence against Indigenous people.

The thousands of missing and murdered Indigenous women are a part of this legacy of colonization, genocide, racism, and sexism.

As the Federal Pathway was released, Trudeau spoke directly to Indigenous women, saying, “Your voices have made it clear how our systems have failed you.”

Words without action mean nothing, and such is the outcry from Indigenous communities. Denise Pictou-Malroney, who is the co-chair of the National Family and Survivors Circle, advised on the Plan: she concludes that “Plans are great, but what we need is action.”

Healing of Indigenous places and people cannot be realized while Indigenous women, girls, and Two Spirits remain vulnerable to such violence and exploitation, especially when their disappearances and deaths remain shrouded in silence.

I would like to conclude by acknowledging that Trinity Western University is on the traditional, ancestral, unceded territory of the Stó:lō First Nation. I would like to honour those who were murdered, and recognize those who are still currently missing.

Some say the system failed them, others would argue that a racist and sexist system did exactly what it was designed to do. The following Indigenous women went missing in the Lower Mainland, and their cases are still unsolved: Angeline Pete, missing since 2011 Anne Rose Peters, missing since 2008 Belinda Williams, missing since 1977 Cecilia Nikal, missing since 1989 Danielle Marissa LaRue, missing since 2002 Dawn Crey, missing since 2000 Dorothy Anne Spence, missing since 1995 Elsie Sebastian, missing since 1992 Janet Gail Henry, missing since 1997 Kellie Little, missing since 1997 Maggie Mink, missing since 1987 Marie Laliberte, missing since 1997 Marlene Abigosis, missing since 1983 Mary Catherine Mark, missing since 1977 Michelle Gurney, missing since 1998 Olivia Williams, missing since 1996 Rebecca Louisa Guno, missing since 1983 Roberta Ferguson, missing since 1988 Roxanne Elaine Fleming, missing since 1982 Sharon Nora Jane Abraham, missing since 2004

THE LORD OF THE RINGS AND THE LOVE OF THE LAND SETH SCHOUTEN

J.R.R. Tolkien was in love with trees. Rich details of nature are spread throughout Tolkien’s work but bear particular strength in his most famous novel, The Lord of the Rings. In a letter from 1972, Tolkien wrote, “In all my works I take the part of trees as against all their enemies.” Tolkien’s relationship to trees—and, by extension, to the land—is essential to understanding the underlying philosophy of his work, and provides a deeply Christian perspective on ecology and our relationship to the natural world.

Tolkien’s love of living things drives one of the central themes of the story: the conflict between the terrors of reckless industrialization against the protection of nature. In The Two Towers, the fires of Isengard destroy the natural land surrounding the tower and stretch further into Fangorn Forest. Some argue that Mordor, which is referred to throughout the series as the “Black Land,” takes direct inspiration from the “Black Country” of England.

Tolkien’s ecology comes from his upbringing. He grew up in the area surrounding Birmingham, England, which was being quickly destroyed by industry. He wrote in the preface to the second edition of The Fellowship of the Ring that “[t]he country in which I lived in childhood was being shabbily destroyed before I was ten.” These early experiences are foundational to how Tolkien approaches how he writes about the physical world.

The world of Middle-earth was written as if each thing had a soul, almost to the point of animism.

Horses and eagles are given personality and free will. The forests display personality manifested through the magic of the Ents. Even the non-organic parts of the world, for example, the Pass of Caradhras, have wills and personalities.

Tolkien’s world is wild and wonderful, and so the actions of the enemy cause a deeper, existential threat to the fundamental reality of the world. The natural beauty found throughout Tolkien’s rich text is threatened by the horrors of the enemy. The world will not be the world if the callous destruction of nature continues. The violence in The Lord of the Rings is as much violence against the characters as it is violence against the land.

19:1-4, when it says, “[t]he heavens declare the glory of God [...] They have no speech, they use no words; no sound is heard from them, yet their voice goes out into all the earth” (NIV). Tolkien’s work pushes us to reevaluate our role as part of the land and embraces what we could call a type of “Christian animism.” He affirms our role as stewards of the Earth and shows the dangers of our reckless endeavours.

“Tolkien’s love of living things drives one of the central themes of the story: the conflict between the terrors of reckless industrialization against the protection of nature.”

I do not mean to argue that Tolkien’s work is perfectly allegorical. Tolkien always rejected allegorical readings of his works, once politely writing, “I cordially dislike allegory in all its manifestations, and always have done so since I grew old and wary enough to detect its presence.” However, he fully embraced the applicability of his work in the real world. “I think that many confuse ‘applicability’ with ‘allegory,’” he continued. “[O]ne resides in the freedom of the reader, and the other in the purposed domination of the author.” It is in this applicability that the truth of Tolkien’s work lies.

These ideas are not new to Tolkien. The Indigenous Peoples in Canada, for example, have believed in these principles and continue to fight for them today, but they are essential to understanding his work and are deeply applicable to us today.

These assumptions about the true nature of the world (although greatly heightened for the sake of fantasy fiction) stem from Tolkien’s closely held Christian beliefs. Scripture is full of these personifications of nature of which Tolkien’s work is reminiscent. Throughout all of Job 38, God speaks personally of the waters, of the Earth, of animals, and the stars. All of creation is given agency in Psalm

Tolkien ultimately calls for harmony between humanity and the earth. The earth will only remain beautiful and retain life if humanity is willing to exist alongside it and not pillage it. Continuing in that same letter, Tolkien says that “Lothlórien is beautiful because there the trees were loved.” We face our own Mordors and Isengards. It becomes our duty to love our trees and to keep our land beautiful and alive.

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BEYOND BINARIES: A CALL TO COMPASSION IN MISSING WOMEN CASES ALLISON YANG

Content Warning: death, murder, genocide. If you are experiencing mental distress and need support, please call 310-6789 (BC Mental Health Support Line) or 1-844-413-6649 (Missing and Murdered Indigenous Women and Girls Support Line).

Throughout the month of September, I kept seeing posts across multiple social media platforms about the disappearance of Gabby Petito, a white American woman in her early twenties who had been on a cross-country road trip with her boyfriend. What I did not realize was that the posts I was seeing only represented the tip of an iceberg––an iceberg of hundreds and thousands of people scouring Petito’s old photos and presenting theories about what had happened to her.

It is very possible that this volume of social media engagement is what helped police find Petito’s body in mid-September. As an influencer, Petito had had a popular online presence, which may have contributed to the wide reach of her story. There is much that could be said about this new era of the role of social media in ongoing investigations, or the blurring lines between the true crime genre and its impact on unfolding events.

We could discuss whether the people theorizing about Petito’s disappearance are unfairly capitalizing on someone’s trauma by gaining millions of views. But I cannot help but think about what Gabby Petito’s death means to her family and friends.

I grieve for Gabby Petito. I grieve for her loved ones.

And I grieve for the weighty number of missing and murdered women, especially Indigenous women and Black trans women, who have never received the amount of coverage, resources, and engagement that this case did.

I think about how their bereaved families and friends may never get closure in the form of urgent investigations or definite answers.

women cases. These realities are both true. We lose so much when we pit these as arguments against one another. The injustice of both domestic violence and systems that uphold racial inequality are woven into the fabric of our society, and we cannot ignore one in favour of the other.

Can we make space to hold both of these realities at once? Can we quiet our drive for dichotomies, our need to find a winner and a loser? When I think about what it might look like to hold the both-and of these things, I think of a poem by Rumi, translated as this: “Out beyond ideas of wrongdoing and rightdoing, there is a field. I’ll meet you there.

When the soul lies down in that grass, the world is too full to talk about.

Ideas, language, even the phrase ‘each other’ doesn’t make any sense.”

What is that field beyond the bickerings and binaries of right/wrong and either/or? I imagine it to be a place where compassion blurs the lines we draw between us and the other, the lines that make it easier to imagine grief as being over there and not right here. I imagine these fading lines softening us to linger on forgotten women’s names and faces and lives, allowing their stories to tug us toward justice. Maybe this field is vast and expansive and overwhelming, but I think it is here that we become tender again to the humanity in the other–– in the bodies of Indigenous women, Black trans women, and all other women who have suffered fatal injustices–– and to the humanity in ourselves.

And this field, most of all, I imagine to be a place where Gabby Petito, Aidelen Evans, Christine Cardinal, and countless counted other women have finally found rest among the golden dandelions and soft grasses that sway in the light of a gentle sun.

Gabby Petito’s disappearance and death is an unspeakable tragedy. Missing women of colour cases do not get the same amount of media attention as missing white

BOOK REVIEW: RICHARD WAGAMESE’S EMBERS SOPHIE HOLLAND

Some time ago, I picked up a book from my local library––Embers: One Ojibway’s Meditations by Richard Wagamese. While I had heard of Wagamese and seen the film adaptation of his novel Indian Horse, this was the first of his books I had read.

Richard Wagamese (1955-2017) was a prominent and well-known Objibwe writer in Canada. Hailing from the Wabaseemoong Independent Nation in Northwestern Ontario, Wagamese was one of Canada’s best-known Indigenous authors. At a young age, Wagamese was taken from his family and was not allowed to maintain a connection to his Indigenous heritage. His trauma and healing journey has evidently fuelled his writing and influenced a stronger connection to his culture and identity. Wagamese is known for his books Indian Horse and Medicine Walk. I would highly suggest his work to Canadian readers, or anybody pursuing reconciliation with Canada’s past, present, and future.

The book Embers is more than just words; the prose is enhanced with multimedia, art, and photography. The visual appeal of this artwork enhances the language used and evokes a sensory response from readers. While an image of the ocean may cause readers to feel fresh and relaxed, a photo of a fire gives readers a feeling of warmth and prompts them to sense the smell of smoke.

Embers offers a deep insight into Indigenous culture and spirituality through honest, meditative prose. Wagamese elaborates on his relationship to the land through this, as he tells readers,

One personal aspect of Embers that readers will appreciate is how the spiritual content can pertain to all walks of life. While I am not an Indigenous person, this book of meditations even helped me to develop my own spiritual well-being: the universal tone allows for people of any faith, or even no faith at all, to relate. While this book is so universal, at the same time, Wagamese crafts these pieces that are so personal to him, and give readers an insight into the power of his individual experience.

“On my own in the country of my people, and I feel the lure and tug of the land as insistently as a lover’s grasp. This is where poems are born, where stories are nurtured within me, and it is here, among the cliff and stone and bush and waters, where I am most fully the creation that I am.”

In hopes that you, too, will give this masterpiece a chance, I leave you with some words of encouragement from Wagamese: “Teachings come from everywhere when you open yourself up to them. That’s the trick of it, really. Open yourself to everything and everything opens itself to you.”

The language and style of the book are some of the most beautifully-crafted I have ever read, leading readers on a journey where imagery and eloquent descriptions enhance the messages of the pieces. The powerful con-

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tent offers depth, as well as variety when it comes to its messages. Wagamese tells readers, “We live because everything else does,” encouraging them to depend upon the land, while also saying, “I ask for nothing; I only offer thanks,” in hopes of readers developing stronger gratitude for the earth.

THE

POP CULT

A TOUR THROUGH TWU CHAD RULOFF

The land where Trinity Western University (TWU) sits, and the spaces it contains have had a large impact on how I experienced my four and a half years here. These spaces on campus which I inhabited and spent my time in are held in my memory as places of importance. That is where relationships were formed and impactful changes in my life occurred.

In my first semester in January 2017, I moved into Douglas 7 Low. It was my first time moving in with a group of people who I had never met before, and it was apparent that most of us had never lived away from home. It was a real challenge living with these guys at the time because of our very different ways of life. Let us just say the excessive nudity in and around the dorm (not even during dorm hours) was a little too much for me. Still, I spent a lot of time hanging out with the guys in my dorm, getting to know them and partaking in dorm life shenanigans. The Douglas lounge was a place for meeting new friends and playing ping pong. I was very aware of the brevity of the university experience and wanted to meet as many people as possible in my first year. I, like many of you, enjoyed going to the cafeteria every day with the guys from my dorm or with friends I met in class.

“These spaces on campus which I inhabited and spent my time in are held in my memory as places of importance.

That is where relationships were formed and impactful changes in my life occurred.”

In my second year, Fraser 2G was my dorm. In 2G, some of my closest friendships were formed. We spent most of our time together simply hanging out in the dorm lounge—our collective space.

The shared bathroom in the dorm was

a regular meeting point for dorm guys and we would also often pile into the RA’s room for late night pillow talks. I will always look back fondly on those nights where we would laugh and talk in the dark, late into the night, until we could no longer keep our eyes open.

Third year brought with it a change of scenery as I moved into Jacobson apartments with a couple other friends.

Cooking together, spending time in our apartment, and always inviting over friends led to many good memories. I spent a lot of time in the Back 40, too.

It was a chance to have time in solitude, away from the noise of other students, the clamour of classes, and the bustle of life. The Salmon River that runs through the Back 40 sang a gentle tune to me along with the bird songs and rustle of wind through bushes and trees.

The natural flow of time in the Back 40 soothed my soul from the strenuous grief and turmoil in my life at the time.

If I wasn’t in the Norma fishbowl cranking out a paper, or falling asleep in the comfy chairs and excessive heat, I spent many days in the TWUSA Lounge.

In my final year, my connection to the TWUSA Lounge grew even more, as I was on TWUSA. The lounge has always been a great place to grab a coffee with friends, shoot the breeze in conversation, meet new pals, or try to get some work done. It was especially nice to get off-campus now and then to visit Fort Langley at the Trinity Western House; there, I was only a few steps away from the Fraser River and close to the assortment of quaint coffee shops and restaurants.

During that year, I was in a McMillan apartment with my roommate. It was a space we became intimately familiar with over the course of the year. We spent a lot of time lazing in our apartment lounge, and even more time in our own rooms because of quarantine.

People could usually find me sitting in the window sill talking to others, sipping espresso, or reading. I began to really appreciate time outside and the quality of the weather during quarantine, as some of the regular joys of living were taken away.

Now, I find myself as a TWU staff member as I manage the Trinity Western House. The House is a welcoming space for students and community to come, hang out, enjoy a coffee or a Bubly, and get some work done. After all, it is getting to that part of the semester.

POP’S FAVOURITE GAY BOY IS...

LONELY?

CARTER SAWATZKY

If there is one thing Lil Nas X knows how to do, it is how to create an iconic pop culture moment. This last year, it was almost impossible to miss his near-weekly shenanigans. After coming out publicly as gay in June 2019, Lil Nas X did not shy away or blend into a traditionally homophobic hip-hop genre as a now out black queer man; instead, he insisted on being seen.

Whether it be his perpetual Twitter trolling, his pole-dance to hell seen around the world in the “MONTERO (Call Me By Your Name)” music video, or the cheeky rollout of his designer Satan Shoes––Lil Nas X is an expert at pulling a stunt.

However, you might be surprised to discover that the master online provocateur known for transforming scandal into clicks is also a 3-D human with 3-D emotionality. Lil Nas X’s lead singles, promo, and elaborate visuals for MONTERO all suggested a larger-than-life personality who was too clever to be downto-earth. Yet, his melancholic loneliness is infused throughout his debut, especially in the second half of the album. While the cocksure pop-rap tracks like “INDUSTRY BABY,” “SCOOP,” and “DOLLA SIGN SLIME” deliver the upbeat flamboyance that fans were undoubtedly expecting, Lil Nas X takes an unexpected turn towards the confessional. His vulnerability on MONTERO sprawls across a range of genres including elements of grunge, emo, punk, garage rock, and pop-rap, but it is his lyrics which transform his debut into a uniquely intimate experience.

When he yells, “I want, someone to love / That’s what I f----’ want” in the TikTok-teased “THAT’S WHAT I WANT,” there is a splintered pain in his voice broken by heartbreak. He pores over his naivety from a past love in “LOST IN THE CITADEL”: “Thought the universe sent you / thought you were someone I could vent to.” On “VOID,” he laments: “Oh, I weep through the night / Can’t find a love who loves me the same.” On “DEAD RIGHT NOW,” he calls out fake fans, and reveals an acute discomfort with his own celebritization. In “LIFE AFTER SALEM,” he is numb from the onslaught of public outrage, remarking “All of my feelings are gone / I left them all on the floor.”

Some frame of reference can help contextualize his woes: Lil Nas X’s “MONTERO (Call Me By Your Name)” provoked a satanic panic among conservative Christians unlike few artists before. Even South Dakota Governor Kristi Noem jumped into the conversation tweeting that Christians were engaged in “a fight for the soul of the nation” following Lil Nas X’s pointed religious commentary. At the height of the backlash, he tweeted: “I spent my entire teenage years hating myself because of the s--- y’all preached would happen to me because i was gay. so i hope u are mad, stay mad, feel the same anger you teach us to have towards ourselves.”

In the standout track “SUN GOES DOWN,” Lil Nas X recalls a period of teenage self-hatred which nearly killed him: “Always thinkin’, “Why my lips so big? / Was I too dark? Can they sense my fears?” / These gay thoughts would always haunt me / I prayed God would take it from me.” By the album closer, he is belting out: “Oh, never forget me / And everything I’ve done.”

And we will not forget what Lil Nas X is doing––he is building a future for a generation of queer kids who feel just like he once did.

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This (Stó:lō) Land Four Indigenous Alumni Share Their Voices MAKENA WARDLE

Like all Western institutions, Trinity Western University (TWU) has a complex history with both Indigenous people groups and the land the school resides on–– the traditional, ancestral, unceded territory of the Stó:lō people.

Indigenous students have their own stories and experiences that are unique to them as they navigate institutions like TWU, and the intersections of faith and Indigenous culture.

Through the work of people like Patti Victor, Pastor and TWU Siya:m, some are attempting the hard and necessary work of reconciliation.

This past September 30 saw Canada’s first National Day for Truth and Reconciliation. This day directly addresses call to action #80 as outlined in the 2015 Truth and Reconciliation Commision (TRC) report. As the Government of Canada states on its official website, the day “honours the lost children and Survivors of residential schools, their families and communities.”

In light of this, TWU cancelled all morning and afternoon classes, and held a Day of Learning.

In an announcement to the student body and staff, President Husbands said that the intention

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of the Day of Learning was to “foster greater knowledge and understanding of Indigenous cultures, and to take time to reflect on the history and legacy of Indian residential schools.”

Students and staff were invited to participate in a variety of activities including an “Open the Circle for Truth Telling,” to learn from different Indigenous voices. Students were also “invited to wear orange to show respect for Indigenous history.”

As Chief Andrew Victor challenged us in the opening ceremonies, “Beyond wearing orange shirts, what is your response?... A day of learning is good, but what are you going to do with that knowledge?”

Truth and reconciliation should not end with these events; it is important for our community to continue to spend time actively listening to Indigenous voices in order to help create real change.

We asked several TWU alumni to respond to one or both of the following questions: What was your experience like being Indigenous at TWU? What is your unique connection with this land?

Alexa Saulte

Truth an are spo But why are truth We won separati prevail t against b fought o man righ our Crea truly hum to share forgive t for unity wrongs mon the us there True No

My conn ful one– heart. I’v overcom silience be a pa the city, here yet This is w ation. I h ing in th the loud breathe stillness are not

“The spok

Aman Regis Ojibw

I asked to them, Brother: Sister: “I Sister’s someon

In 2017, land-bas gram wh sister. O healing

I felt lost three ye studied ing to li of the C felt very blending nobody

During young fa trying to tive eno languag and I di of the C fused, an

We spen listening lots of m by ourse

I sat on leaves fr like bui that’s the and had up at th

andria Bay eau Cree First Nations

nd reconciliation. These words oken and we think ‘Indigenous.’ y? Because that’s who we are. We h seekers, and we are resilient. n’t allow segregation. We resist ion based on diversity. Love will through the division of brother brother. Over the years, we have oppression and the denial of huhts on our own land. The land of ator has given us courage. To be man is to desire acceptance and e the bounty of the land. It is to the evil perpetuated and to long y in our country. We want the to be reconciled, and the comemes of love and respect will get e as we stand on the land of the orth Strong and Resilient.

nection with this land is a hope––one that instills courage in my ve seen what my ancestors have me and know the strength and reof the culture I am privileged to art of. In the clutter and chaos of there is a clamp on my soul. I live t there is a longing for the land. when there is an escape into crehike, I walk, I kayak. There is healhe land, in nature. When I escape d clamour of the clashing voices, I in the sense of belonging in the of the land. The voices of “you Indigenous enough” or “what

Emmett Hanly Métis Nation of British Columbia will your culture do for you now, it didn’t help you back then” are stilled. The land speaks to my being. It assures me of my heritage and restores the broken pieces.

These voices have hissed at my mom, my grandma, and her mom before that, yet the joy and integrity they chose to walk in speaks to the kind of woman I want to emulate. Following in these footsteps, I choose this path, on the land of the True North Strong and Joyful.

My time at TWU gave me the opportunity for more Indigenous connections. There was a recognition that my faith in Christ was not compromised by my heritage. As an Indigenous woman, I claim my voice to speak alongside the many others who long for reconciliation. This is a complex issue, with many unhealed wounds; thus, there are no simple answers. One thing is clear, we must walk the path. Romans 12:18 reads, “If possible, so far as it depends on you, live peaceably with all” (ESV). What is my part? What is your part?

As we walk the land together, we recognize the land does not belong to us, we belong to the land. This land has been through our ancestors’ sorrows, celebrations, and battles; and it will be here after we are gone for the future generations.

Let’s stand for truth to be revealed, for reconciliation in our communities as we all stand in this True North, Strong and Free.

e land is a way the creator has always ken to us and continues to do so.”

nda Seymour stered member of the Mohawks of Akwesasne, we People of Manitoulin Island

my family what this land meant , and here were their responses: : “A resource and responsibility.”

Identity.” partner: “Someone’s home, ne’s family.”

, I participated in an Indigenous sed internship. I took this prohen I was 20 with my 18-year-old Our mom wanted us to go and find being grounded in our culture.

t and confused. By then I’d spent ears at TWU, I heard about Jesus, Him, talked about Him. Not goie, it felt very white. The history Church and the faiths around me y colonized. My light skin had me g in with a community in which could suspect how alone I felt.

this internship I questioned my aith as I grasped a culture I was o reclaim. I struggled feeling Naough because I didn’t know my ge, I didn’t know my medicines, idn’t know these things because Church. So now I was lost, connd now mad.

nt a lot of time with the elders g to each other, but we also had moments to be alone on the land elves (something Jesus did a lot).

n the grass and looked at two rom the same tree. They weren’t ildings or anything man made e same: they were different sizes d different roots. Then I looked he whole tree and saw there was

no branch that was exactly the same: they all branched off in different directions, lengths, and produced different amounts of leaves. Then I saw the land and how nothing was exactly the same.

I saw creation as this complex, beautiful ecosystem that no man could ever create.

I see the land and realize how small I am. Whether my part in this life is just a small rock in a river or the beginning of a landslide, I know I have purpose and that I am connected to life around me. What I know is that there is a ripple effect.

I also acknowledge that the land is living and can die. The land is a resource and responsibility for us to tend to: God said it in Genesis and so did my brother.

Where we grew up and who was around us helped form our sense of identity. My childhood was spent in Ontario close to my family, but since 2008 I’ve been in British Columbia; I am both the east and west. I call both places home. I now have family all across the country, Turtle Island.

My relations have grown. God calls us in His kingdom family, not just by blood.

The land is how I connect to the creator.

So many pieces of Scripture are metaphors to the land and Indigenous people have so many stories about what the land can teach us and how the land can help us in our lives. The land is a way the creator has always spoken to us and continues to do so.

We are resilient and still here.

I have always found assimilation to be a difficult subject to approach. I grew up having been told that I am a Métis person, and I participated in cultural events here and there in my youth. I carry a card that means I am a member of the Métis Nation of B.C., but for the most part, I was raised as a part of the hegemonic settler culture of this country. I had an upper-middle class home and a significant amount of privilege. I had access to TWU, a predominately white settler-colonial institution without much of an Indigenous population. I am also not a visibly Indigenous person. To those who do not know, I easily pass for being white.

The most obvious example is the residential school system, but this was also carried out through the Potlatch ban, government-controlled status, and various other forms of cultural and physical genocide. To assimilate, to have children that looked more white, to play by the rules of the system imposed upon you was often the only option available with an assured degree of safety, which ultimately is the goal of a cultural genocide.

Assimilating meant being able to live a more privileged life, and even then my family still experienced racism and suffered for the sake of allowing me to have every opportunity I could possibly have.

I remember a white friend of mine chastising me when I insisted that I am an Indigenous person. They looked at me incredulously when they told me “You’re f------ white” and I did not have a response. I was angry, but at the same time––what right did I have to claim this?

I did not grow up on a reservation, I do not know how to speak Cree or Méchif, and I am usually not treated differently by white people than how they treat each other. Even though I have enough blood for the Canadian government to consider me an Indigenous person, I still have full access to white privilege, which I use every single day I go outside.

In my adult life, I have tried to reconcile with these things. I spent a lot of time learning and changing and becoming more comfortable with myself as I am.

Even though my time at TWU was an extension of my assimilation, I am quite thankful for a class I took with Bruce Shelvey in my fourth year, Indigenous Nationhood and Canada. I was able to learn a lot about myself and the process of repatriation. I now live and interact with other Indigenous people daily, and have made an effort to learn the stories passed down in my family from generation to generation. Of course, no matter how long my hair is or what I wear, I will still have white privilege, but I try to direct that privilege towards advocacy and justice. These experiences follow me wherever I go. They are not unique to any particular time in my life, and they are also not unique to me. But I have found my community now, and am learning more about myself and my culture all the time.

Yet, I am still Métis, and the different forms suffering takes are not metrics of determining indigeneity. Something I do not think a lot of people realize is that assimilation is a survival tactic. The Canadian government historically coerced, forced, and fear-mongered Indigenous communities into assimilating.

Keenan Marchand Nk’maplqs Sqilxw/Vernon Head of the Lake Okanagan Indian Band, Member of the Syilx Nation Way’, iskwist Keenan Marchand. I am mixed Sqilxw/Syilx (Okanagan), Secwépemc (Shuswap) and European Settler. I am from Nk’maplqs/Head of the Lake. In the spring of 2018, I earned my BA in Theatre from TWU.

not just informally) I was hurt and full of anger. While I was happy it was there, that happiness never made its way to my heart. TWU made no effort to inform me of the Indigenous resources and representation on campus.

My first encounter with any Indigenous representation on campus was in theatre, my chosen major. My friends Shel and Joelle Wyminga grew up on the land of the Nazko First Nation near Quesnel, B.C. but were not Indigenous themselves. Nevertheless, I felt comforted by the familiarity they had with Rez life and aspects of Indigenous cultures. I didn’t meet another Indigenous person on campus until I discovered that my friend, Emmett Hanly, who later graduated with a BFA in Acting, was Métis. My anthropology professor, Claudia Launhardt, was very supportive and passionate about reconciliation in a way I admired and that challenged TWU students to become more knowledgeable of the impacts of colonialism amongst other things. Years later, I was asked to come talk to her class about some of my experiences being Indigenous.

My initial coping method due to this unmet need was to keep to myself. When loneliness became overwhelming, I began to assimilate myself. When I look back, I don’t recognize the person I contorted myself into. It is too much to get into here.

The problem with all of these examples is that I am basically done recalling the extent of the Indigenous community, representation, and culture I experienced on campus during my time there.

It wasn’t until late in my final year I learned of Patti Victor and other Indigenous students on campus. I only managed to be able to go to one social event they held before the year ended. Then I graduated. When I discovered there was an Indigenous presence on campus (and

I hope TWU grows to compassionately and competently address the needs of its Indigenous students, whether they grew up in their culture, whether they are in the process of reclaiming parts of it they were denied or shamed for and whether they are Christian or not. I hope TWU begins to take reconciliation seriously and honours and respects the nations on whose unceded lands its campuses are built. I pray Indigenous students have mental, physical, and spiritual safety on campus, and that they are respected as human beings and not bullied or tokenized. I pray that Indigenous students of Christian faith have access to mentors on campus who can understand, uplift and teach them. I cannot emphasize enough the difficulty of navigating Christianity alone as an Indigenous person, especially as a newer convert. I want to stress the importance of proper cultural support for all Indigenous students. I pray that Indigenous people working on campus or those who may work there in the future are respected, supported and treated properly.

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THE GARDEN PLOT DR. KATHERINE BUBEL

I ask you: has there ever been a Disney movie or romcom more spirit-lifting than The Biggest Little Farm?

The schema of the great Canadian literary theorist Northrop Frye sees all stories emerging in a kind of energy field created by the vertical dialectic of desire: the longing for the world we want and repulsion from the world we do not. Like the mouths on those classical Greek theatre masks, tragedy has the plot of the downward turn into chaos and comedy the plot of the upward turn into the realm of ideal harmony.

In this ironic age of climate change and technocracy, in which the more we consume the more we are consumed, and the more we aim to control the more we are controlled, The Biggest Little Farm takes us on a comedic adventure-quest of the spirit in search of the good life. We cheer for Molly and John (with son Beau and dog Todd) as they go against the system and tangle with adversities, seeking to live in harmony with the more-than-human community. It leaves you believing, or at least hoping, it is a dream come true.

Which is why, after decades of talking about a backyard veggie garden, my spouse and I finally created one this past spring. Can I tell you a riveting story of transformation of desert to paradise, like that of The Biggest Little Farm? Nah. Our littlest farm—all of 6 feet by 6 feet— built with the salvaged wood from my sons’ old play fort has certainly beautified the barren back corner, especially with the lovely arch covered in

squash vines. We have enjoyed the fruits of our small labour. But despite all my efforts––informed by online searches for organic remedies––the squash leaves have developed mold, the nasturtiums are covered in black aphids (where did they come from?!), the fungus gnats did in the lettuce plants, cabbage moths have been at the beet greens, and I cannot see yet how it is possible all these pests are in harmony with one another, with the plants, let alone with my desires.

“There are many other things about life the garden has to teach me, but I am only a beginner. Indeed, that is one of the lessons.”

in need of twining leads to another and suddenly I recall a writing deadline, pull myself into the house to be greeted by the stern face of the clock saying, “Where have you been?!” For me, time flies so swiftly…and yet, in the garden, its flow feels like a gentle meandering stream.

There are many other things about life the garden has to teach me, but I am only a beginner. Indeed, that is one of the lessons. I recall how enchanted I was upon learning the radical etymological relation (it’s in the roots!) between human and humus and humility. As some of my students will know well, I am struck by Eliot’s borrowing of Heraclitus: “And the way up is the way down.” Digging in the dirt, I see that humility is essential to the plot of all things.

“Gardens are simultaneously a material and a spiritual undertaking.” – Robin Wall Kimmerer (*See also the documentary Kiss the Ground.)

So, what has digging in the dirt done to/for me?

I have already mentioned the enjoyment we have taken in the beauty and the fruit. Also, it has deepened my realization that I have a weird, elastic sense of time: I quickly go out to collect some beans; one vine

ANIMISM VS. CLIMATE CHANGE: CHALLENGING OUR PERSPECTIVE LEX DIERSCH

“The prospect of our earth, our home, changing for the worse is a terrifying one.” / “Suddenly your surroundings are brimming with life; the trees dance to the wind’s haunted tune.” / “It forces us to view each and every object and organism as we view each other, and pushes us to treat them with respect and care.”

Climate change is upon us. The world as we know it is changing before our eyes as we experience extreme heat, storms, and seasons changing well before their usual time. The prospect of our earth, our home, changing for the worse is a terrifying one. We have hopped on the proverbial roller coaster and there is no getting off. Maybe there is a solution––a change in perspective that could alter the course of our rapidly changing climate.

My Eastern World Religions class recently touched on the topic of animism. Animism is the belief that all of life is animated; we are never alone, but are always surrounded by millions of life forms everywhere we go. Animists view every aspect of nature, sometimes even human-made things, as having a unique spiritual essence. According to The Cambridge Encyclopedia of Anthropology, animism “attributes sentience–– or the quality of being ‘animated’––to a wide range of beings in the world…” and that there is no concrete definition across all animistic societies.

Animism is practiced all over the world, and there are many different versions of animism depending on the society or persons. Each object, place, environmental feature, and force of nature can have its own version of animism. As The Cambridge Encyclopedia

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of Anthropology explains, “for the Yukaghir, active things like animals, trees, and rivers are ‘people like us’ because, like human beings, they possess certain kinds of souls. It is these shared souls that imbue animals, trees, and rivers with a sentience that enables them like humans to move, grow, and breathe.” Some animists view everything ever created to have these qualities, while others, like the Yukaghir, believe that other things such as man-made objects lack sentience and “only share one soul in common with humans.”

the lens of animism, if our governments, industries, factories, manufacturers, engineers, and everyone in between all thought of life the way animists do? We would never think that clearing entire rainforests of its vegetation is a good idea. We would never waste as much food as we do or drop our plastic bags and water bottles on the ground after we have used them. We might think twice before harming the environment the way we always have. If we truly saw the world the way animists do, alive and filled with spirit, then we would never treat it the way we do now.

“The earth needs us to change our perspectives. We need to see through the lens of animism”

The concept of animism is a curious one. It challenges us to view the world in ways we never have. It forces us to view each and every object and organism as we view each other, and pushes us to treat them with respect and care. It is an eye-opening experience to look at the world in this way. Suddenly your surroundings are brimming with life; the trees dance to the wind’s haunted tune.

Look around you. Imagine that everything you see has a soul, a spirit just like yours. Now imagine you destroy it. If it is a tree, you chop it down. If it is the chair you are sitting on, imagine it burning, slowly turning to ashes. How does that make you feel? What emotions come to the surface, knowing that you have destroyed a soul?

With climate change now at our doorstep, we must act quickly in order to slow the course of fate. What would happen if we all viewed the world through

Of course, we will not fix climate change just by recycling and using reusable straws. However, our earth is our home, and there is not another earth waiting to support all 7.7 billion of us. Sure, Jeff Bezos can just fly to the moon, but what about the rest of us who do not have billions of dollars to spare? The earth needs us to change our perspectives. We need to see through the lens of animism. We need to see nature as something to be respected and cared for, not carelessly used and abused with no thought of the future.

EROSION PROBLEMS LOOKING TO SOIL BIOENGINEERING FOR SOLUTIONS KALYAN THAPA, GROUNDS MANAGER, TWU “I brought them into a fertile land, to enjoy its harvests and its other good things. But instead, they ruined my land; they defiled the country” (Good News Translation, Jer. 2.7).

Beautiful British Columbia is a land of mountain ranges, fjords, the Pacific Ocean’s shores, and so many lakes, rivers and creeks. Where water and land meet, erosion happens. And it happens even more in places where trees and ground cover have cleared to make way for the development of homes and towns.

Soil bioengineering uses the techniques and structures of civil engineering in conjunction with native vegetation and plant life to stop erosion and maintain the integrity of the land.

Low-cost, environmentally friendly, and effective, bioengineers practice sustainable land use and restoration of natural ecosystems using wood and herbaceous plants, along with other non-toxic materials, to create steep slope stabilization and prevent shorelines and creek beds from washing out and expanding their banks.

Some Canadian provinces are using these techniques, but British Columbia is lagging and needs to catch up and do better, considering we have a huge oceanic shoreline, an ever-expanding human population, and are facing changes in weather causing droughts, rising seas, and flash floods. We can learn a lot from science, but we can also turn to the original people of B.C.: the Indigenous. They have hundreds of years worth of knowledge using native flora to make structures and homes safe from flooding and erosion, and they, too, are being impacted by climate destruction. We need to gather and protect their wisdom and information, and put it to use in conjunction with our modern engineering techniques, as quickly as possible.

Problems Soil Bioengineering Can Solve: - Rehabilitation and protection of fragile environs - Remedy of small bank failures, and stabilization of slopes - Soil instability and creek management in new build preparation - Steep terrain infrastructure challenges, and landslide hazards - Coastal building site challenges - Stream channel erosion restoration - Tight-budget challenges - Complicated and unusual environmental site restoration

In early 2020, I was asked to solve an erosion problem at a steep river bank site in Langley, B.C. The slope had given out due to heavy rains damaging the soil’s integrity and seepage from an old sewer pipe, in addition to water from the nearby river. Blackberry plant ground-cover on the location lacked root strength, and a mudslide had resulted.

Two typical soil bioengineering solutions were recommended and implemented. The first was a “live pole drain” made of living cuttings bound into 30 centimetre diameter bundles, and laid like a drainage pipe vertically in the slump, and the second was a “wattle fence,” or, short retaining wall, created from one metre live willow cuttings. The pole drain was built long enough to reach from the top of the mudslide down the river’s edge. A few feet from the top of the slump, it branched into a wide “Y” shape, designed to collect as much moisture as possible, and direct it into the preferred flow path. It was laid in a shallow trench, and nearly covered with soil, so that the cuttings would send shoots up to the light, and roots out into the soil, becoming the new life and stability on the steep slope.

Live pole drains are excellent solutions for implementation in British Columbia’s rainforest climate, where drainage is vital, plant life is prolific, and drain pipe failure due to root choking and damage is common.

A live pole drain will not become root-blocked because the roots of the cuttings sprout and grow outward, away from the water they are already getting.

These natural drainage solutions have been found to operate effectively for many years, and are inexpensive to implement.

Wattle fencing was the second soil stabilization remedy implemented at the site of the slump. The onemetre-long live cuttings were placed vertically 80 centimetres into the earth, and about 50 centimetres apart, at intervals across the face of the mudslide.

Then long, live willow cuttings were stacked against on the top-slope side of the vertical cuttings. Then the natural material retaining walls were back-filled.

Live staking of red dogwood additionally added to the prevention of regrowth of the blackberry cover which was in the area, but which could not achieve root strength on that steep location.

Within seven months the slope was significantly stabilized, and ground cover had established life, and one year post implementation the steep slope was rehabilitated, and completely stable, and blackberry vines had not returned.

In the words of my client, “Our intent is to create beauty and structure, and do no harm. In order to deliver on those goals, our best choice was to work with Kalyan and his team to deliver structure, stability, and beauty, whilst respecting the planet.”

It was a great honor to do this project, and to work in conjunction with people who take their stewardship of the land seriously, while implementing effective and modern bioengineering techniques, and working in a sustainable way with native species. This site continues to flourish as a testament to the solutions bioengineering offers.

As founder of soil bioengineering firm Everest Erosion, and a published author with more than 20 years of soil bioengineering experience in a variety of the world’s steepest and most challenging locations, I have a solid foundation of experience in supervising all stages of a project from the feasibility study and the design, through to managing permit applications, and all aspects of project implementation, including backstopping and quality control.

I utilize my broad knowledge of natural plants along with my training in modern engineering techniques to innovate sustainable and long-term solutions for a variety of projects including highway and rural infrastructure, irrigation, mining, disaster mitigation, and watershed management. I have managed projects for the World Bank, ADB, DFID, SDC, and various national and international charity funded projects. Protecting and rehabilitating our fragile environment is my passion.

I have been lucky to work with skilled and enthusiastic teams, and successfully solve important problems in places like Bhutan, DPR Korea, East Timor, India, Nepal, Uganda, Vietnam, and all over B.C., but I truly believe that western Canada can benefit much more from soil bioengineering solutions, as we face climate change, the impact of population growth, and a growing desire on the part of the people who live here to work in harmony with the land and the water of this place we call home. If you are interested in learning more you can reach me here: Email: ktinearth@gmail.com By phone: 1-604-803-8256 On Instagram @everest_erosion

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IS IT JUST ME, OR DID TRUST ISSUES BECOME SEXY? ABIGAIL SEFZIK

Is it just me, or did trust issues become sexy? Distrust is a relatable quality that we all seem to have in common. “Oh, you have trust issues too? Ha ha, that’s so fun for us!” We have become masters of faking it while simultaneously distrusting one another. It is a toxic, systemic, and seemingly perpetual cycle. We fake nice, we fake love, we fake laugh, we fake smile, we fake sad, we fake happy until, eventually, we fake ourselves.

But what is causing this?

There is a sphere of growing societal distrust in the Church. Religion is becoming nothing more than a cute “morning coffee with Jesus <3” Instagram aesthetic. The Church, too, has clothed itself in the garb of consumerism and, just like other products, it will not sell if it is not sexy, flashy, or entertaining. Corporate church culture drives religion in the West–– capitalism determines which churches make the cut.

Traditional Biblical exegesis parallels the Church to the Bride of Christ. Unfortunately, the behavior of the modern church more closely resembles an unfaithful whore than a woman in white.

Elders speak on the sanctity of life as they secretly schedule their daughter’s abortion appointment.

Pastors celebrate the Virgin Mary as they excommunicate pregnant teens in their congregation. The Church speaks out against violence as they cover up the buried bodies of hundreds of Indigenous children. Priests practice the sacraments while they commit grievous sexual scandals behind closed doors.

Christians spew rhetoric of love and acceptance as they cut off ties with their gay friends. Widely respected spiritual leaders preach about righteousness and faithfulness as they sleep with someone else’s wife.

All of this is cause for a deep-seated distrust of the Christian religion. I recognize that these instances do not represent the church as a whole; however, it is cases like this that contribute to our trust issues. The Edelman Trust Barometer reported in 2017 a steady and observable decline in trust across 28 countries.

Its research included increasing distrust in a variety of institutions including business, religious, media, political, and NGOs. This study along with the Pew Research Center, and the Gallup World Poll all produced the same conclusion: we do not trust each other. We do not trust the government, police, doctors, businesses, churches, media, food labels—all the bases are covered.

Trust issues are an epidemic: it is no surprise that this generation is steadily trending towards deconstruction. I do not claim to be a relationship guru; however, I do know that an essential component of a healthy, functioning relationship is trust. It is no wonder that we feel as though we cannot communicate our doubts and griefs to the Church. I often ponder whether or not God still recognizes His Bride.

Our honest heartbreaking inquiries are met with shallow Pinterest-worthy bulls---. Our broken trust haunts us, but we shut up and sit still because our reputation is more important than our doubts. There is more focus on the “right” answer instead of the real answer.

Instead, our distrust has produced a sense of cultural apathy. Building back trust requires intentionality, time, and taking responsibility—is the Church ready for that? Trust issues are comfortable, after all, but what if the truth is uglier than our dilapidated constructed sense of reality? Our response should be a critical analysis of our internal convictions and external behavior.

“Religion is becoming nothing more than a cute “morning coffee with Jesus <3” Instagram aesthetic.”

A traditional essay has a neat conclusion, but as I wrestled through this topic it occurred to me that I could not write one: I do not have a beautifully worded answer, but merely an acknowledgment that the status quo should cause not only discomfort but also an action to do better.

Instead of offering empty apologies from the church pews, the Church should stand and begin to walk.

Our inflated view of leadership within our community glorifies imperfect individuals, and as a result, leaves no space for honesty.

Doubt can be deadly, not because of the doubt itself, but rather because of our fear to address it. Distrust should spark critical thinking and intellectual inquiry.

CASTING A (NOT SO) BROAD NET: IN DEFENSE OF THE ACT TO AMEND THE BROADCASTING ACT GRACE GIESBRECHT

Bo Burnam said it best: “Welcome to the internet, have a look around! Anything that brain of yours can think of can be found...” as long as it is approved by the Canadian government, of course.

This is one of the fears from opponents of Bill C-10 from the last session of Parliament, now known as the Act to Amend the Canadian Broadcasting Act. The Heritage Department bill, which passed through Parliament on June 22 after a tumultuous journey and now awaits Senate approval, requires internet “broadcasters” to adhere to the same standards as traditional television and radio stations under the Broadcasting Act. Critics complain of government regulation on the digital space and limits to their freedom of speech.

But the Broadcasting Act does not pose such threats: instead, a vital safeguard that supports diverse Canadian stories and the cultural industries that produce them. The proposed amendment brings this vital provision into the 21st century.

The Canada Broadcasting Act was first introduced in 1936 and has been updated several times since. Its current form was introduced in 1991. The Act’s goal then, as it is now, was the maintenance of Canada’s cultural fabric by supporting our nation’s creative industries and ensuring Canadian stories remain accessible and available both in Canada and internationally.

The act pursues this goal in several ways. It defines the regulatory role of the Canadian Radio-television and Telecommunications Commission and the man-

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date of the CBC. It requires major stations to contribute to funding for Canadian content. It encourages the development of Canadian expression and the use of Canadian talent and creative resources. It requires quotas met for Canadian content from broadcasters.

There is also a specific emphasis on reflecting Canada’s cultural diversity, often with particular focus on Indigenous content and stories: section three states that programming and employment opportunities should serve the needs and interests of all Canadians, and reflect different ways of life in Canada that need to be recognized and honoured.

The proposed amendment extends this promotion of Canadian content into the online world. Should it be passed by the Senate in its present form, internet streaming giants (like Netflix, Disney, and Spotify) would face the same responsibilities for telling and promoting Canadian stories on their platforms that radio and TV stations do today.

The arguments against this kind of government involvement are wide and varied, but in our world today the importance of promoting Canadian narratives that reflect, critique, and strengthen our social and political structures outweighs the faintest possibility of risk.

Criticism of this bill focused on freedom of speech concerns. Such concerns did have a minuscule amount of validity during the bill’s development. In the parliamentary committee (these are task groups of MPs who criticize, make changes, and report back to Parliament on pending legislation), after the bill’s first reading, a provision was removed that ensured

the bill could not be applied to private citizens. The criticism was valid, and the bill was amended once more to ensure it applied to the large broadcast-like corporations for which it was intended and given a revised Charter statement (an addition to every bill passed by Parliament describing how the legislation interacts with the Charter of Rights and Freedoms). In this way, criticism of this Act was an extremely positive occurrence: it was an example of the Official Opposition in the House of Commons actually serving its purpose.

This story made news across the country and spawned debates across the digital sphere last spring. The largest mistake made in this discourse was when interested observers assumed this momentary misstep defined the amendment and questioned the necessity of the entire Broadcasting Act because of it.

Freedom of speech is vital, but it is not under threat by the Broadcasting Act. The Act is not about freedom of speech. It is about support for Canadian culture and the industry that crafts Canadian stories. It is about representing diverse experiences of our nation which, despite its collective flaws and failings, is worth celebrating, criticizing, exploring and investigating through media. In a world increasingly cluttered with content, the Broadcasting Act helps put Canadian stories on your radio, your TV and (should it soon apply to online broadcasters) the front page of your Netflix search.

What is your major, year, and hometown?

I’m in my fourth year of Art + Design, and I’m from Vermilion, Alberta.

How long have you been doing visual art?

From childhood, I’ve always said I’ve wanted to be an artist. For as long as I can remember I have been creating, starting with sketching and then moving on to watercolour, oil, and many other media. For Christmas when I was eight, my dad made me my first easel. I have very distinct memories of using it and still have it! I’d say my artmaking practice began when I was 13 years old and took an art class. From then, I was hooked on making art regularly.

What is your favourite medium of art?

I love working with graphite, especially the chunky graphite sticks you can get from Opus.

I find graphite works well for every stage, from creating a base to rendering fine detail. I prefer drawing not only because I can avoid the hassle of working with colour but also because I love how one can work with it. It’s more personal than painting because you can get up close and directly use your hands to smear and blend. I’m not opposed to painting, though, especially acrylic. It’s very freeing because you can cover and build up the painting depending on the opacity. Large scale painting involves your whole body––grabbing a huge paintbrush and putting on music is the key to flow for me.

What is your creative process, and how has it changed over the years?

I love realism and was really surprised when I arrived at TWU to discover that the success of art is not dependent on how realistic it is. Previously, I would always find a photograph, sketch it onto my canvas, and paint until I was satisfied with its likeness to the photograph. But I’ve now discovered that there are so many other ways besides mimesis that create a successful piece.

However, I still sometimes rebel and do realism

because it’s something I find satisfaction in. I find assignments very helpful because they give a starting point––a system, theory, or process that gives direction. Usually, I brainstorm a concept first and this fits within my usual themes but often it expands these ideas. I find journaling a useful tool for developing concepts. Then I’ll think of ways that I can communicate these ideas well.

What message(s) do you want to express through your artwork?

I haven’t really figured this one out yet, and it’s actually something that I struggle with a lot.

Over the years I’ve definitely had themes arise naturally in my practice, and most of these things are a result of my own experiences and life circumstances. I find my explorations in my artwork extremely personal and almost therapeutic, and I suppose that’s not a bad thing.

One of my professors told me that art does not have to give answers but can serve as a catalyst.

While I believe that can be true, I have an inner battle against being in a place that just opens doors without guiding viewers clearly. The search for my purpose as an artist has been one of uncertainty but of faith as well.

Is this something you would like to pursue professionally? How are you hoping to use your talent after you graduate?

I wish I could say with certainty what I would like to do, but honestly there are so many options available to me and I haven’t felt a strong pull towards anything yet. The studio side of this major prepares students to be exhibiting artists, so I think there’s potential for me to pursue that area. If I never use my talent professionally, there’s no doubt that I will use it personally.

There’s a whole other side of artmaking that falls under craft and decoration that I really enjoy. I think balancing both sides of my practice would be the most ideal path for me.

How did you first get involved with hockey?

It basically started with just skating in general, but from there, both my dad and my brother played lots of hockey, so it seemingly ran in the family. The natural progression seemed for me to play hockey as well, and after I tried it out, I really just fell in love with the game at that young age. Playing back home, we only had a small minor hockey association, so I was never really playing at the highest level to start out with. It really gave kids the chance to play; however, over time, I got the opportunity to play at higher and higher levels, and that’s what eventually brought me here.

What other hockey opportunities have you had before Trinity Western University (TWU)?

The past two years before I came to TWU, I moved to St. Albert, Alberta to play U18 AAA Hockey. That was a great experience to prepare me for moving away to university. It was obviously hard to move away from family, friends, and the place I called home for so long. Yet, it ended up giving me so much more exposure than I could have gotten back home.

Before moving to St. Albert, I also played for my territorial team, Team North West Territories, a few times, as well as being on Team North for the National Aboriginal Hockey Championships. Those were both awesome experiences to have and get exposure on a national level.

How did your story end up here at TWU? Everyone at that U18 AAA level is there with the goal to commit to a university, so that was always the goal for me too. I was a bit worried for a while, just with all the COVID-19 restrictions––I couldn’t tour schools, they couldn’t come see me play, and many teams were keeping their senior players for another year of eligibility. It eventually narrowed down to TWU and maybe two other schools, but the situations with those other schools didn’t really feel right. Once I got to talking more with my coach, and also learning more about TWU

being a smaller school, it made me a lot more excited to come here. I didn’t want to be overwhelmed in a big school, and coming to a smaller community like TWU made the decision easy for me. Two of my teammates from St. Albert also came here with me, so that also made the transition a lot easier as well.

Tell me about your favourite hockey moment.

Playing for Team North in the National Aboriginal Hockey Championships, that has always been my favourite tournament. We unfortunately didn’t get to play last year because of COVID-19, but back in 2019, we actually hosted the tournament in Whitehorse, Yukon, which was super fun to be a part of. I ended up scoring seven goals in one day at that tournament, and I ended up winning Top Female Forward. Funnily enough, I had to leave the tournament early to go to an ID camp as I was trying to get on to my eventual team in St. Albert, and it was only after I left that I heard I had won. It sucked not being there to receive the reward, but I am super proud to have won it at a national tournament. We don’t always traditionally do the best as Team North, but that tournament was one of our best results in years. It was a really proud moment for me and for the team.

What does your Indigenous background mean to you?

It means so much to me. Coming from the North, I just love to be super proud of who I am and where I come from. Growing up around my culture so much, it’s just so natural for me to talk about it and be proud of it. As an Indigenous athlete playing at such a high level, I feel even more proud of myself, just because it can be pretty rare for us to get the necessary exposure to get to this level. We don’t always get the media coverage that other athletes from other places might get, so again, that just makes me so proud of myself to be an Indigenous athlete playing at such a high level.

SPARTAN SPOTLIGHT

KYRA MCDONALD

ARTIST SPOTLIGHT

EMILY GOODBRAND

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FORMULA 1: THE RETURN OF THE HONEY BADGER JILL ALTAMIRANO

Few teams are as synonymous with Formula 1 (F1) as McLaren. Being the second oldest active team after Ferrari, McLaren’s history is heavily decorated by drivers and constructors championships, as well as hosting several iconic names in motorsport such as Niki Lauda, Ayrton Senna, and Alain Prost. Despite its illustrious history of victory and domination, the team’s reputation in recent years has slipped from championship contenders to a midpack team, fighting to stay in the points instead of fighting for podiums. The team’s most recent championship was won by Jenson Button in 2009, and its last race win, also attributed to Button, was the 2012 Brazilian Grand Prix.

2021 brought a new and exciting driver lineup, with Daniel Ricciardo joining Lando Norris, a duo which ensured unparalleled charisma, and the hopeful promise of results. Ricciardo is arguably one of the most well known names in F1, in part due to him being heavily featured in the Netflix series Formula 1: Drive to Survive. He is also known by the moniker “The Honey Badger,” a name given to him by his trainer, who stated that Daniel possessed many characteristics of the animal, such as its fearlessness in attacking rivals and defending itself—traits frequently attributed to Ricciardo’s driving style.

Throughout the season, critics questioned if Ricciardo was the right choice for McLaren, as the 32-year-old Australian struggled to adapt to the new car while Norris repeatedly outperformed him, despite Norris only being in his third season of Formula 1. With the 21-year-old Brit achieving several top five qualifying results and four podium finishes, one thing became clear to all F1 fans: McLaren was the team to watch, seemingly being the Cinderella story of the season.

The summer break left the season with Lando Norris as the “Best of the Rest” in fourth, and Daniel Ricciardo sitting in eighth overall. Ricciardo returned from the month off a changed man, stating that “I definitely took something from August, from the break, just getting away for a bit. I needed that. I needed to step away, to get a bit of distance and, through that, gain a little perspective.” The Australian qualified fourth in the first race after the break, at the iconic Spa-Francorchamps circuit in Belgium, and was able to maintain his position during the highly unusual, and very wet, grand prix to the checkered flag.

On the weekend of September 12, 2021, F1 returned to the Autodromo Nazionale di Monza—the Temple of Speed—for the Italian Grand Prix. The track boasts 11 high speed corners, blistering top speeds of up to 362.0 km/h (224.9 mph), and an average speed of 264.4 km/h (164.3 mph) around the circuit. Norris and Ricciardo qualified fourth and fifth respectively, Ricciardo losing out to his teammate by just 0.006 seconds, and the driver in third by just 0.029 seconds.

The Italian Grand Prix was one of three races this season which would host the Sprint Race Format, replacing FP3 with a Qualifying session, and Saturday’s qualifying session with an 18-lap Sprint Race to determine the starting grid for Sunday.

A technical disqualification for the first place Sprint finisher resulted in Ricciardo starting on the front row alongside the pole sitter. Off the line, Ricciardo managed to take the lead into the Rettifilo chicane, as Norris scrapped for position with second, third, and fourth, giving Ricciardo clear air to pull away from the pack. Race positions continued to be exchanged mid-race as teams began bringing cars in for pit stops.

On lap 26, the two drivers in contention for the championship ended up side by side into Rettifilo due to the timing of one of the drivers being released from the pits.

The two championship protagonists tangled, putting them out of the race, and initiating a safety car.

At the race restart, Lando Norris showed immediate aggression and intention to overtake the second-place driver. Although he was kept at bay in the first corner, such defences proved useless as the Brit courageously held the inside of the second place sitter through Curva Grande and achieved the position.

The two McLarens took the checkered flag first and second, Ricciardo and Norris respectively. This win was Ricciardo’s first since Monaco in 2018 and first with McLaren. As well, McLaren earned its first one-two finish since Jenson Button and Lewis Hamilton at the Canadian Grand Prix in 2010.

Prior to the season, Daniel Ricciardo stated that he had come to McLaren to win races and contend for podiums.

Many were skeptical that he would be able to live up to such promises, but “The Honey Badger” has determined such doubt to be inaccurate. There are seven races left in the 2021 calendar for the Australian to prove he has not lost his mojo, and for McLaren to increase its gap to Ferrari in the constructors championship to solidify a top three finish. In a sport that is slowly being overtaken by younger and younger drivers, Ricciardo has demonstrated that he is more than just a name that sells merchandise. When given the proper tools for success, he is not just a driver, he is a victor.

JUST A NAME?: FRANCHISES VS. CULTURE SCOTT BOWERS

The Washington Football Team, the Edmonton Elks, and the soon to be Cleveland Guardians: these are all just the most recent examples of professional and college sports teams who have dropped their previous names due to the discriminatory connotation surrounding them. Each individual case will have its own backstory as to why the change now, but nonetheless, the trends are pointing towards more of these changes coming. The question then becomes––which will be the next domino to fall?

Kansas City, Atlanta, and Exeter share one area all in common––the infamous tomahawk chop. For fans of the teams, it is a common way to rally around the team and show support. Yet, for many Indigenous people, including St. Louis Cardinals Pitcher Ryan Helsley, who is Cherokee himself, it is anything but. In response to Braves fans using the gesture towards him during a game in 2019, Helsley called the actions “disappointing” and “disrespectful.”.

Teams like the Chicago Blackhawks, Kansas City Chiefs, Atlanta Braves and even the English rugby team Exeter Chiefs have come under more and more scrutiny in recent years for their team names. It is not just the team names that brings this scrutiny either, it is the costumes, the gestures, and the chanting that comes with it.

There have been efforts from some franchises to try and bridge the gap with Indigenous communities. Kansas City, for example, has handed out educational information at games or invited Indigenous leaders to games.

While broadcasters in England, when covering Exeter rugby games, have made the decision to cut out the audio of the tomahawk chop chants from their productions.

In the case of Chicago, the team has doubled-down on its stance as recently as December 2020 that it will not be changing its name and will “continue to deepen our commitment to upholding our namesake and our brand,” which Chicago itself says it is doing in a celebratory manner. Yet, in the summer of 2020, it also announced it was banning the wearing of Native American headdresses to home games.

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Despite these efforts at small tokens of understanding, the larger issue still remains. The negative, disrespectful, and stereotypical nature of these teams’ imagery is seemingly here to stay if you ask the franchises.

At the end of the day it comes down to this. What is more important for us to uphold in our society? The history and imagery of these for-profit sports franchises

or the protection of a real people group’s culture and livelihood? Recent examples have shown us these sports franchises can successfully rebrand. Hopefully the future brings many others to follow suit.

“What is more important for us to uphold in our society? The history and imagery of these for-profit sports franchises or the protection of a real people group’s culture and livelihood?”

THE GREATEST CANADIAN HOCKEY PLAYER YOU’VE NEVER HEARD OF SCOTT BOWERS

The 1976 National Hockey League (NHL) Playoffs may have given us one of the most dominant individual postseason campaigns we have ever seen in any sport. Who is it, you might ask, that put on such a display? Was it an NHL Hall of Famer like Bobby Orr, Guy Lafleur, or Darryl Sittler? The answer to each of those guesses would be no. The correct answer may be a name you have never even heard of: Reginald Joseph Leach.

Better known as Reggie Leach, the sharpshooter of the 1970s and 1980s for the Philadelphia Flyers finished his NHL career with 381 goals and 285 assists in 934 games.

Included in those are his five goals in one playoff game in 1976, an NHL record he shares with Montreal greats Newsy Lalonde and Maurice “Rocket” Richard, as well as the aforementioned Sittler. Leach also stands on top of the NHL leaderboards alone, with the longest consecutive goal streak in playoff history, where he tallied an impressive 15 goals in 10 straight games during those same 1976 playoffs.

Leach, born April 23, 1950, in the Berens River First Nation, grew up in a small Manitoba community called Riverton. As he quickly rose through the minor hockey ranks in Manitoba, he earned the nickname “The Riverton Rifle” for his goal scoring abilities. He was drafted third overall by the Boston Bruins in 1970, but eventually made his mark in the NHL with the Flyers by the 1974 season.

Despite lacking the statistical longevity of his counterparts who find themselves in the Hockey Hall of Fame, Leach is without a doubt one of the greatest all-time

playoff performers the league has ever seen. Even with his Flyers coming out on the losing end of the 1976 NHL finals, Leach was still awarded the Conn Smythe trophy, which is given to the Most Valuable Player of the playoffs each year. Still to this day, Leach is the only non-goalie ever to win the award while playing on the losing team.

“Most of the kids I talk to don’t know who I am, but their grandfathers do, and when the kids go on the Internet to find out about me, they find out I was pretty decent.”

Leach’s legacy on hockey and Canada goes far beyond just his achievements on the ice. Since retiring from the game, Leach has been able to share his experiences and use them for good, mentoring young Indigenous people, promoting healthy living and the importance of sport.

Yet, this was not an immediate transition for “The Riverton Rifle.” An alcoholic in his playing days, Leach has been sober for over 35 years now, and has been able to use his experiences to help Indigenous youth avoid the same struggles he did. People who knew Reggie when he was just a teenager will tell you how tough an upbringing he had, and what a testament it is to him as a person for the things he has been able to accomplish.

Leach is still making an impact on the world well beyond his playing days. His work mentoring Indigenous youth earned him the Order of Canada in 2019.

Speaking on his relationships with the kids he mentors, Leach remarks in the Philadelphia Inquirer, “Most of the kids I talk to don’t know who I am, but their grandfathers do, and when the kids go on the Internet to find out about me, they find out I was pretty decent…I’m proud when the kids check out what I did in hockey and what I do with my life today.”

Leach may or may not ever find his rightful place in the Hockey Hall of Fame, yet his impact will reach far beyond any plaque on a wall. His legendary playoff performances and his invaluable wisdom will live on for generations to come as the youth he mentors go on to do great things.

WHO YA GOT?: 2020-2021 NBA PREDICTIONS DIEGO BASCUR & SCOTT BOWERS NBA Champions: Diego Bascur: Nets. Obviously the big question is if they can stay healthy, and maybe depth, but now that this squad has had one season together, I think we are all about to find out just how dominant this big three is. Keven Durant is sincerely one of the best scorers of all time, and I do believe this year he will lead them to a chip. In saying this, I know full well I haven’t brought Kyrie Irving or James Harden into the conversation, which proves my point.

Scott Bowers: Lakers. In a world where everything is even, I might put my money on the Nets to lift the Larry O’Brien trophy next June. However, with everything we know about the volatility of Kyrie, Harden, and even Durant to an extent, something deep down inside me feels like they just won’t be fully right come the end of the season. Meanwhile Lebron James continues to defy logic playing at the level he does so deep into his career, Anthony Davis will be back with a vengeance after his injury riddled 2021 playoffs, and the acquisitions of Russell Westbrook, Carmelo Anthony, and especially Kendrick Nunn really excite me.

Most Valuable Player (MVP): DB: Nikola Jokic. I think first of all, Denver has an amazing team, and if Jamal Murray can stay healthy, this team will look good for a finals appearance. Going off of this, I think Jokic will reflect on his team’s success, igniting their

season in fact. This man is a versalite beast in and outside the paint, not to mention a defensive force. The system is there, the players are there, Jokic’s MVP season is set, and I am very excited to bear witness.

SB: Nikola Jokic. The Serbian big man has become a darling for NBA voters over this past year, and not to mention an absolute menace within metric circles. He fills every box score sheet he’s on and records triple-doubles for fun. All things considered, I see him repeating as MVP, and especially when Jamal Murray returns from injury, things should start to move well in Denver. Look out for Luka Doncic as an MVP darkhorse with new Head Coach Jason Kidd in Dallas.

Defensive Player of the Year (DPOY): DB: Greek Freak. Giannas Antetokounmpo, Giannas Antetokounmpo, Giannas Antetokounmpo. Need I say more? The man has one championship, two MVP’s, one DPOY, and he’s only 26. The Greek Freak is one of the premier players of the league and consistently proves this. Perhaps the basketball secret society will smile on Giannas and gift him another MVP, perhaps not. If not the MVP crown, then the defensive player of the year. This man’s gifted build, and mind blowing athleticism, comes together to make a formula for a DPOY award.

SB: Rudy Gobert. I know. I know. So bold to pick the guy who has won three of the last four awards, including last year. Yet, what has set Gobert apart from his counterparts

the last few years is that this is his forte. Guys like Giannas or even Bam Adebayo and Draymond Green are primary ball handlers for their teams at times. While all $205 million of Gobert’s contract is for his defensive efforts, all signs point to this continuing for a competitive Jazz team.

Rookie of the Year (ROY): DB: Jalen Green. Honestly, I feel biased because I have been following the career of Jalen Green since high school. From San Joaquin Memorial High School to the Ignite in the G league, this man has been dominant, and I love every part of his game. I have high expectations, and believe he will average at least 20 PPG, granted Houston will probably finish bottom half in the league, but this man will ease nicely into the league. Not to mention with John Wall, as someone to mentor the young guard, the future is bright in Houston.

SB: Jalen Suggs. One of my favourite players to watch throughout last year’s March Madness tournament, I could see Suggs doing very well for himself this year.

In an Orlando team with lots of interesting pieces, he should get lots of chances to see the court with his young core of teammates. Not only should he contribute well on the offensive end with his scoring and passing, but also should bring a championship-style energy on defence that could very well show up nicely in the box scores.

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SQUATTING IN SKIDMORE MACKENNA WILSON

It all started during the great rainstorm and power outage of September 17. On that night, the four of us living in the basement suites of McMillan were hanging out in my apartment; there was Jill, my roommate, and our neighbors, Jon and Jacob. We were sitting in a circle around several two-for-the-price-of-one Bath & Body Works three-wick candles (except we definitely weren’t, because that would be illegal). As we reflected on what could only be interpreted as a seance, Jill noticed a small puddle next to one of our sliding glass doors.

Waking up, having completely forgotten the nightmare that was the puddles, I was startled to see Jill at the end of my bed.

help us dry out our saturated carpets. In light of this, we realized what we had become: charity cases… sponsor children, if you will.

“Here are your shoes,” she said mournfully. “You’re going to need these.”

Hours later, we finally got a response from emergency custodial. They sent only one employee, on his day off, equipped with a single vacuum to suck up the puddles.

When he asked us where the water was, we meekly gestured downwards.

“Peculiar!” all of us said collectively.

Splashing my way into the living room, I found a very similar sight. Sadly, Jon and Jacob had it worse. We filled out a help-desk request and watched the hours tick by.

Unbeknownst to us, nobody in maintenance or custodial works on Saturdays. Even amidst power outages that last for over sixteen hours.

We then checked both apartments and noticed that small puddles were collecting in every room next to the doors.

As we pondered the precarious situation we found ourselves in, we came to the conclusion that the pumps to the outdoor patio must have lost power as well. But that wasn’t much of a concern, because they probably had a backup generator for the drain pump… right?

Jumping into precautionary action, we got everything off of the floor that the puddles could reach. Certainly that would be enough, we thought. It could not possibly get worse, we thought. Since all was well, then, we went to sleep peacefully, feeling proud and confident that we had prevented any further damages.

I peered down and saw my reflection below me. Our beds were submerged in a shallow pond that stretched all the way to the hallway.

Jill had the bright idea to call security. When they answered, they told her to call maintenance. When maintenance answered, they told her to call emergency custodial. After finally answering and hearing of our tragedy, they simply said, “Oh, that doesn’t sound too good,” and agreed to send someone at their earliest convenience.

While we waited for the earliest convenience to come, a faint stench developed. In response, many residents of McMillan came together and donated their fans to

YOU WON’T BELIEVE THIS HOT TAKE ON THE TWU MEME PAGE DAN SCHWEITZER

Listen-up, TWU, there’s a problem at this university that’s gone on for WAY too long, and it’s time we talked about it. The meme page has been a problem ever since it was created two years ago, and people have been hurt by the senseless and uncaring “humour” that masquerades around like it actually adds value to people’s experience at TWU. Like seriously? Who in their right mind would follow such a deplorable and disgusting page as @trinity_memes_og? Who thinks targeting specific groups for unclever, sick jokes is okay?

I can’t believe that it’s been allowed to carry on this long, especially since it only seems like the low-brow and offensive content is only getting worse by the day.

Every time I wake up and open Instagram I die a little inside seeing that this disgusting page is still churning out despicable content, and GAINING followers for it. I am literally screaming and crying and shaking and wheezing and dying right now, and it is COMPLETELY unacceptable that it is STILL allowed to continue. I have the power

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to shut this down, but I literally can’t even because I am shaking so badly.

I am trying SO HARD, but I’m shaking so hard that my spaghetti keeps falling out of my pockets and it’s becoming IMPOSSIBLE to stuff it back in. This is even worse than when boys decide to take their shirts off for costume-themed fort-week events. And BEFORE YOU SAY “JUST STOP FOLLOWING,” IT’S NOT MY RESPONSIBILITY TO CREATE A SAFE ENVIRONMENT FOR MYSELF, NO MATTER WHAT MY PARENTS SAY. AND, don’t even START with me about how “different opinions” are important.

If I AM TRIGGERED, it is NOT okay. Have you ever heard of “passive violence” before? Well listen up sweaty, this is passive violence at its core, and I am PASSing a kidney stone right now just THINKING ABOUT IT, PERIOD. I LITERALLY just dropped my chicken tendies, and it’s TIME TO STOP THIS PAGE. Even though I literally created the meme page, I have no idea what I am going to do if it is allowed to continue.

“This is a biiiig job” he said, his eyes full of dread.

After making us spend the night in a most definitely mold-filled apartment, maintenance finally agreed that it was no longer safe to stay in our apartments, moving us to Skidmore until further notice.

It’s been two weeks now, and unsurprisingly, the two dehumidifiers they stuck in there as a last resort didn’t do very much. We just received word that reparative renovations could take up to two months.

Will McMillan get their apartment reps, Jon and Jill, back? Or will the four of us forever be squatters in Skidmore as disbanded members of the McMillan swimming team? We may never know.

FROM GARBAGE TO SPAGHETTI ALICE JUN

This is a story about the time my Vietnamese housemate taught me not to judge a bag by its label.

She had a younger appearance than her age. As a normal, puppy dog-eyed 15-year-old seeming ​Asian kid, nobody would expect her to think the way she does.​ She listened to the news and prestigious university lectures twice as fast as the normal speed. Like she was leisurely eating meatballs out of spaghetti, she did not miss a single beat of the lecture while casually watching without much engagement.

She loved seafood. Occasionally, I would search for food in the freezer and would find written on a paper bag: “frozen garbage.” Amused, I would take out the bag, and find empty clam shells.

When I read the writing ​up to “frozen,” I thought it would be a kind of frozen yogurt or something like that, but it turned out to be just like she said.

Frozen garbage. What kind of person is she? I’ve never seen someone freezing garbage before. Maybe she froze it to avoid the stench if it was left outside in the summer. But frozen garbage? It seems like it’s parallel to other frozen delicacies.

On the other hand, a monarch would say, “The love of seafood is a fine taste and the willingness to preserve the vestige of it is noble. Perhaps the genius may have written ‘garbage’ instead of ‘frozen clam shells’ to conceal its remnant. Oh thy affection for these empty clam shells, the ocean world is mourning for the loss of their clam comrades yet are celebrating the cherish of thy residue.” Or something like that.

Surprisingly, she was making bunghole spaghetti when I was not at home.

Like an otter, she would lovingly grab the live clams, and artistically spread it out on a sizzling pan. After putting the cooked noodles in the pan and stirring them up with the freshly seasoned clams, she would have a happy glow on her face, ready to eat her meal. She wasn’t smiling, but the aura around her when she was about to taste the food was holy. The scent of the bunghole spaghetti was more comforting than a 100 percent natural lavender oil.

Though at one point I may have considered my roommate as something as confusing as clam shells labeled as frozen garbage, she always made the most of what she had. Though I never got to try her bunghole spaghetti, living with her must have been just as enjoyable as it was delicious.

A PROF’S THANKSGIVING JOSHUA FRIESEN

This year for Thanksgiving, ___________ invited us over for a ___________ dinTWU faculty

adjective

ner. We were all feeling ___________ to see what they had planned. I love evadjective

erything about Thanksgiving, the ___________ , the ___________ , and most implural edible object

plural white people activity

portantly the ___________ dinner discussions. We all left campus ___________ in controversial topic

adverb

a ___________ and arrived at their ___________ , which was quite ___________. mode of transportation

luxurious housing

adjective

The first thing we noticed when we walked in was the ___________ amount of adjective

___________. Next was the ___________ smell, which ___________ reminded me of thanksgiving-esque adjective

plural object

adverb

___________. After a quick round of ___________ , we sat down for a ___________ TWU dorm

Fort Week challenge

cliché holiday food

dinner. They shoved a ___________ into a ___________ for autumn ambience, and light-emitting object

object

honestly it was ___________. Dinner was a ___________ and a half. Not only was adjective

descriptive noun

the ___________ absolutely ___________ , but the host smelled like ___________ same holiday food

adjective

stinky noun

and kept trying to ___________ their ___________. The rest of the food wasn’t too verb

pet

___________ , but we decided to ___________ after dinner. Overall, I wouldn’t adjective

verb

recommend ___________ with ___________ , but maybe ___________ is for some verb ending in -ing

same TWU faculty

verb ending in -ing

DEAR MORAL KOALA...

Dear Moral Koala, The other night my girlfriend was in my dorm watching a movie with me (before 9 p.m. of course). We were just holding hands at first, but then one thing led to another and before I knew it my arm was around her waist. You can only imagine the amount of guilt I felt! I’m writing to you to ask a simple question: how far is too far when it comes to the birds and the bees?

people. Anyways, ___________ holidays, and ___________ safe out there!

Sin-cerely, Tempted Little Birdie

BROG BROGASEN’S BASS BEXODUS

Dear Tempted Little Birdie,

adjective

verb

BRAEDON GROVER SUNNES Hey guys, my name is Brog Brogasen, and it is time to go! It has been nice, folks, but we really have overstayed our welcome.

THE POP CULT PLAYLIST

Not only are there wildfires, floods, hurricanes, landslides, tsunamis, and earthquakes larger than ever seen before in

And that brings me to my company, Brog Brogasen’s Bass Bexodus (my marketing advisor told me to go for alliteration). On October 10 at the trampoline in the Back 40, we will be double-jumping people into space to simulate our own expeditious rapture. See, we are strong advocates for predestination, and we believe that whoever happens to miss this mass exodus are the ones that Biggie G wants to miss it! So come on over before church this Sunday to get shot up into the stratosphere and leave Earth with all that it needs––itself.

With equivocal virtue, Moral Koala

Consider this your Discover (Bi)Weekly from the Mars’ Hill Exec team.

As some of you may know, there is this big dude up in the sky, and he made this bomb garden for us some six thousand to, like, eight drazillian years ago but we decided to eat from his sacred tree, or whatever, and then he kicked us out. Over time, I think he realized what a mistake we were, so he came down here himself and, like, totally humbled himself for us, or whatever. Well, we messed that up too, and now we’re two thousand years past that shebang and we haven’t gotten any better! If it isn’t easy to see for some of y’all, home base is mad mad. Along with all the havoc we cause to each other, the planet itself has started giving us eviction notices the size of mass extinction events. Tragic, I know.

recorded human history, there also seems to be a little bit of a panini press going on, if you catch my drift. While the good ol’ once-in-a-hundred-year pandemic isn’t much of an issue usually, I think it is our final sign to give back to this host who has been giving to us since, like, day one. By give back, I actually mean take away.

Job 12:7-8 reads: “But ask the animals and they will teach you; the birds of the air, and they will tell you; ask the plants of the earth, and they will teach you; and the fish of the sea will declare to you.” If the answer wasn’t clear to you before, it sure better be now! Obviously, if God coined the term “The Birds and the Bees,” and wrote this passage, there should be no question of “how far is too far,” but rather “how far is far enough?”

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BEYOND ORANGE SHIRTS: STARTER IDEAS FOR NON-INDIGENOUS FOLKS As you continue to reflect, learn, act, donate, and take actions to support Indigenous communities, understand that much of your learnings around the Indian residential school system are not in the distant past––they are traumatic for Indigenous Peoples and their children. Every one of your Indigenous friends are either a residential school survivor, a survivor’s child, a survivor’s grandchild, or all three.

LEARN Do not demand the labour of Indigenous folks around you. Learn to seek information on your own.

Learn about whose land you live on. Take it a step beyond land acknowledgements.

Hear from survivor, Phyllis Webstad, about the residential school system.

Read the Truth and Reconciliation Report and take a look through its 94 calls to actions. As of June 30, 2021, only 14 calls to action have been completed, 23 are in progress with projects underway, 37 are in progress with projects proposed, and 20 have yet to be started, according to the British Columbia Treaty Commission.

Read A Knock on the Door: The Essential History of Residential Schools from the Truth and Reconciliation Commission of Canada by Phil Fontaine, Aimée Craft, The Truth and Reconciliation Commission of Canada.

Read 21 Things You May Not Know About the Indian Act by Bob Joseph.

Attend Indigenous-led events in your area.

REFLECT Am I aware of the Indigenous history in my city or province?

What unconscious biases about Indigenous Peoples have I internalized?

Indigenous communities across the country are facing pressing issues. Am I aware of them?

How do I benefit from the colonial systems in Canada simply by being non-Indigenous?

ACT Connect with your elected officials to support and urge the necessary changes. Ask for an update on what they are personally doing to take action.

Hold them accountable.

Be vocal in your solidarity to family, friends, and coworkers. The more non-Indigenous people take action and become vocal about their solidarity with the Indigenous people of this land, the more likely we are to create sustainable change.

Check out www.OnCanadaProject.ca/SettlersTakeAction for more ways to act.

DONATE Fundraise for the Indian Residential School Survivors Society.

Buy an orange shirt from an Indigenous designer and/or official organizations that gives proceeds to survivors and reconciliation efforts.

Donate directly to Indigenous organizations and individuals working to make these necessary changes.

EVERY CHILD MATTERS. LET’S ACT LIKE IT.

*Support is available for anyone affected by the lingering effects of residential schools, and those who are triggered by the latest reports. The Indian Residential School Survivors Society (IRSSS) can be contacted toll-free at 1-800-721-0066.

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