This article examines several ways in which animals are brought into skiing in British Columbia, Canada. Discourse analysis, interviews with skiers, and field observation are used to analyze how skiing joins together skiers, mountain landscapes, and non-human animals. First, animals enter ski industry discourse primarily as symbols of nature, or as species that ski corporations manage through habitat stewardship. Second, environmentalists recruit animals—particularly bears and mountain caribou—into a discourse of wildlife and wilderness values that are threatened by ski industry expansion. From this standpoint, skiing landscapes transform wildlife landscapes to meet the needs of a global tourist economy. Finally, skiers' talk about their own encounters with animals illustrates how embodied animals also shape skiers' experience of mountainous nature.
This paper presents an overview of British Columbia's (B.C.) educational history, interwoven with descriptions of textbooks. Focusing on social studies textbooks, this article explores change and continuity in the history of public schooling, paying attention to whether citizens were conceptualized as active, passive, or patriotic citizens. It identifies four key periods: the establishment of public schools in B.C., the rise of the Progressivist movement in the 1930s and reaction to it, advocacy of Bruner's structure of disciplines in the 1960s, and pendulum swings in philosophic orientations in the latter part of the twentieth century. The article illustrates connections between contemporary philosophies and textbooks, and identifies continuity and change in the content and aims of the textbooks.
Richard Daly and Val Napoleon
Both community activism and anthropological research affect local communities materially, whether this research is conducted by ‘ac- tivists’ or ‘objectivists’. It is ethically and methodologically important that these activisms be recognized and built into the subject of the research. Aboriginal rights litigation entails both explicit and implicit activism by all concerned, although few admit as much. In this light, some of the effects of such activism on a local community engaged in aboriginal rights litigation in Canada are discussed in the form of a dia- logue between an anthropologist and a community activist who is now working in aboriginal law.
Collections Care at the Laboratory of Archaeology
In October 2015, the Musqueam Indian Band and the Laboratory of Archaeology (LOA) at the University of British Columbia co-hosted a roundtable discussion concerning repositories and their role in the long-term maintenance of archaeological
Emily Stokes-Rees, Blaire M. Moskowitz, Moira Sun, and Jordan Wilson
Bard Graduate Center Gallery in New York City (14 February–7 July 2019) and the U'mista Cultural Centre in Alert Bay, British Columbia (20 July–24 October 2019) My Musqueam relatives stress the importance of knowing who you are and where you come from
Racial Politics of Mobility and Excretion among BC-Based Long Haul Truckers
narrative dynamics and normative power arrangements in the British Columbia (BC)-based trucking industry. I argue that differential mobilities therein are profoundly shaped by racial mobility politics. To provide a detailed analysis of how these narratives
Colonial Bureaucratic Violence, Identity, and Transitional Justice in Canada
Jaymelee J. Kim
subterranean parking garage. Indigenous protestors had occupied the site where crews had unearthed a known Musqueam burial ground in Vancouver, British Columbia (interview, June 2012). 1 A 24-hour, around-the-clock protest continued for months to protect the
Incorporating a Way of Life
Phillip: Taggart Vannini
Drawing from sensory ethnography, the present multimodal writing—accompanied by photography and digital video—documents and interprets the mobilities of off-grid living on Lasqueti Island, British Columbia, Canada. The data presentation focuses in particular on the embodied experience of off-grid inhabitation, highlighting the sensory and kinetic experiences and practices of everyday life in a community disconnected from the North American electrical grid and highway network. The mobilities of fuel and energy are presented in unison with ethnographic attention to the taskscape of everyday activities and movements in which off-grid islanders routinely engage. The analysis, based on Tim Ingold's non-representational theory on place, movement, and inhabitation, focuses on how the material and corporeal mobilities of off-grid life body forth a unique sense of place.
<em>Re-searching</em> Sexualized Violence with Indigenous Girls in Canada
“Sisters Rising” is an Indigenous-led, community-based research study focused on Indigenous teachings related to sovereignty and gender wellbeing. In this article, I reflect on the outcomes of re-searching sexualized violence with Indigenous girls involved with “Sisters Rising” in remote communities in northern British Columbia, Canada. Through an emergent methodology that draws from Indigenous and borderland feminisms to conduct arts- and land-based workshops with girls and community members, I seek to unsettle my relationships to the communities with which I work, and the land on which I work. I look to arts-based methods and witnessing to disrupt traditional hegemonic discourses of settler colonialism. I reflect on how (re)storying spaces requires witnessing that incorporates (self-)critical engagement that destabilizes certainty. This position is a critical space in which to unsettle conceptual and physical geographies and envision alternative spaces where Indigenous girls are seen and heard with dignity and respect.
Early twenty-first century North American journalists often claim that social changes such as women's liberation and civil rights have had a dark side for girls. For supposedly abandoning the safety of their traditional role in the home, girls are disproportionately characterized as being at risk of victimization, while also being increasingly cast as risks to themselves and others. Using mixed-methods content analysis, this article demonstrates that the social construct of risky girls crystallized for Toronto news after the 1997 murder of Reena Virk in British Columbia through a raced, classed, and gendered moral panic over bad girls. Discourses changed from talk of youth violence before the murder to talk of risky girls after it. By conflating victimization with offending, risky girl discourses prioritize risk management over needs. This conflation results in the increased policing and incarceration of girls and youth of color, ultimately reinforcing social inequalities like racism and patriarchy.