We acknowledge that The Peak’s office is located and our paper is produced, distributed, and read on the Unceded Coast Salish Territories of the xwməθkwəy̓əm (Musqueam), səlilwətaɬ (TsleilWaututh),
(Kwikwetlem),
(Kwantlen), qicəy (Katzie), Semiahmoo, and Skwxwú7mesh (Squamish) Peoples. Unceded means that this land was never surrendered, relinquished, or handed over in any way. We recognize that the unceded land that we occupy includes not only the SFU Burnaby campus, but extends to the land occupied by the Vancouver and Surrey campuses as well.
Human life is in crisis, and the quality of human life is very important.
A brilliant revolutionary whose legacy is too often forgotten on the imperialist airways.
The title doesn’t come from them. It doesn’t come from the Crown, doesn’t come from the court. It comes from our ancestry.
GUUJAAW · HAIDA HEREDITARY CHIEF
We can begin a new era of peaceful co-existence knowing that we can look after Haida Gwaii and ensure the well-being of all who call these shining islands home.
GAAGWIIS JASON ALSOP HAIDA NATION PRESIDENT
Summer 2025 Courses
Summer 2025 Courses
GSWS 3 06-4 Mirror, Mirror on the Wall! Gender, Sexuality & Autobiographical Media
Summer
Tuesdays & Thursdays: 14:30 – 16:20
GSWS 306-4 Mirror, Mirror on the Wall! Gender, Sexuality & Autobiographical Media
2025 Courses
Tuesdays & Thursdays: 14:30 – 16:20
Reema Faris
Reema Faris
Summer 2025 Courses
GSWS 3 06-4 Mirror, Mirror on the Wall!
Looking in a mirror, we see reflections: reflections of the person we are, we were and hope to be. In reading, watching, absorbing, discussing, and analyzing life narratives, we share the experiences of those who’ve done the work. Those who are describing what they see in their life’s mirror, wh at they have failed to see, and what may lie outside of the frame in front of them. And documenting this process of looking and seeing, of recognizing what’s visible and invisible, or what may be other than it appears to be, is a fundamental political act of saying who we are. It is about presenting and representing our relational selves as we want to be in the world. It is about understanding ourselves, our relationships, and the contexts in which we live.
Gender, Sexuality & Autobiographical Media
Tuesdays & Thursdays: 14:30 – 16:20
Mirror, Mirror on the Wall! & Autobiographical Media
– 16:20
Looking in a mirror, we see reflections: reflections of the person we are, we were and hope to be. In reading, watching, absorbing, discussing, and analyzing life narratives, we share the experiences of those who’ve done the work. Those who are describing what they see in their life’s mirror, wh at they have failed to see, and what may lie outside of the frame in front of them. And documenting this process of looking and seeing, of recognizing what’s visible and invisible, or what may be other than it appears to be, is a fundamental political act of saying who we are. It is about presenting and representing our relational selves as we want to be in the world. It is about understanding ourselves, our relationships, and the contexts in which we live.
Reema Faris
GSWS 411-4: ST Bodily Ways of Knowing: Women in Dance
Fridays: 13:30 – 17:20
GSWS 411-4: ST Bodily Ways of Knowing: Women in Dance
Fridays: 13:30 – 17:20
Looking in a mirror, we see reflections: reflections of the person we are, we were and hope to be. In reading, watching, absorbing, discussing, and analyzing life narratives, we share the experiences of those who’ve done the work. Those who are describing what they see in their life’s mirror, wh at they have failed to see, and what may lie outside of the frame in front of them. And documenting this process of looking and seeing, of recognizing what’s visible and invisible, or what may be other than it appears to be, is a fundamental political act of saying who we are. It is about presenting and representing our relational selves as we want to be in the world. It is about understanding ourselves, our relationships, and the contexts in which we live.
Reema Faris
reflections of the person we are, we were and hope to be. In discussing, and analyzing life narratives, we share the experiences of those describing what they see in their life’s mirror, wh at they have of the frame in front of them. And documenting this process of what’s visible and invisible, or what may be other than it appears to saying who we are. It is about presenting and representing our world. It is about understanding ourselves, our relationships, and
GSWS 411 -4: ST Bodily
Women in Dance
Fridays: 13:30 – 17:20
Shanny Rann
Shanny Rann
How do we come to know the world through the body? This course explores dance as a site of embodied knowledge, with a focus on how women have shaped the field of dance anthropology. We will examine how movement functions as a way of thinking, sensing, and transmitting knowledge across cultural contexts, emphasizing bodily practices that challenge Western epistemologies and center lived experience.
How do we come to know the world through the body? This course explores dance as a site of embodied knowledge, with a focus on how women have shaped the field of dance anthropology. We will examine how movement functions as a way of thinking, sensing, and transmitting knowledge across cultural contexts, emphasizing bodily practices that challenge Western epistemologies and center lived experience.
Ways of Knowing:
Through ethnographic texts, movement explorations, and community -based research, we will investigate how dance carries cultural memory, ritual significance, and social identity. The course engages with foundational works in dance anthropology from scholars such as Gertrude Kurath, Joann Keali’inohomoku, and Katherine Dunham, while integrating contemporary studies that foreground sensory, spatial, and affective dimensions of movement.
Through ethnographic texts, movement explorations, and community -based research, we will investigate how dance carries cultural memory, ritual significance, and social identity. The course engages with foundational works in dance anthropology from scholars such as Gertrude Kurath, Joann Keali’inohomoku, and Katherine Dunham, while integrating contemporary studies that foreground sensory, spatial, and affective dimensions of movement.
Shanny Rann
How do we come to know the world through the body? This course explores dance as a site of embodied knowledge, with a focus on how women have shaped the field of dance anthropology. We will examine how movement functions as a way of thinking, sensing, and transmitting knowledge across cultural contexts, emphasizing bodily practices that challenge Western epistemologies and center lived rience.
Shanny Rann
