It may come as no surprise that many of these new leaders are increasingly hostile toward universities.

In India, under Prime Minister Modi, universities have the lowest academic freedom since the 1940s. In Brazil, former president Jair Bolsonaro claimed that public universities transform students into leftists, gays, drug addicts and perverts.

Meanwhile in the United States, Vice President JD Vance has called universities the enemy for allegedly teaching that America is "an evil, racist nation.” President Donald Trump even signed an executive order demanding higher education institutions dismantle their DEI (diversity, equity, inclusion) programs. He’s also pulled federal funding from universities that allow "illegal protests”. The U.S. president has [also demanded that Columbia University's Middle Eastern, South Asian and African Studies Departments be independently reviewed.

But, despite this hostility, universities — and students — have historically been springboards for change. It was student protests 25 years ago that helped lead to the downfall of apartheid in South Africa. More recently, in Bangladesh, student protests helped topple the country’s authoritarian leader. This past year, students across the world have raised public awareness of genocide in Gaza.

Meanwhile, here in Canada, universities are facing financial pressure because of reductions in international student permits. This drop in revenue has caused alarming budget constraints at universities, revealing a deep reliance on international students as a revenue source.

This has led to existential questions about our universities. With today’s world in crisis, what should the role of the university be? And why are our public universities so underfunded? And how can they continue to serve their communities?

To help tackle these questions, we sat down with two education professors at the University of British Columbia to discuss the function of the university in a democracy — especially in times of crisis.

In this, our final episode of Don't Call Me Resilient, we speak with Annette Henry — a Professor in the Department of Language and Literacy Education and cross-appointed to the Institute for Race, Gender, Sexuality and Social Justice. Her work examines race, class, language, gender and culture in education for Black students and educators in Canada.

We also speak with Michelle Stack, an associate professor in the Department of Educational Studies whose work looks at educational policy, university rankings and equity and education.

At a time when critical conversations in higher education are under attack worldwide, can Canadian universities rise to the challenge and be a force for good?

Thank you for spending your time with us.

You can find links and more resources related to this episode here. 

This episode was coproduced by Ateqah Khaki (DCMR associate producer), Marsa Sittheeamorn (student journalist) and Jennifer Moroz (consulting producer). Our sound engineer was Alain Derbez. Josh Mattson provided onsite sound assistance. Thank you to the Journalism Innovation Lab and its crew and the Social Science Research Council of Canada for their generous support.

But our guest today has noticed a troubling pattern – many virtual influencers are crafted as young, women of color. But their creators? Often men with different racial identities, who work at marketing agencies.

Jul Parke is a PhD candidate at the University of Toronto’s Faculty of Information specializing in social media platforms, digital racism, virtual influencers, and AI phenomena. She is currently a visiting scholar at NYU.

Jul’s doctoral research explores what motivates companies and creators to produce these virtual, racialized women, which she says is a new form of commercializing gender and racial identity in digital spaces.

As we enter the world of AI proliferation, it seems virtual influencers are here to stay. There are at least 200 of these digital personalities out there today, and platforms like Facebook, Instagram and TikTok are rolling out new tools that enable everyday users to craft their own virtual personas.

Given the absence of a governing framework for non-humans, the rise of virtual influencers on social media raises a whole host of urgent ethical questions about authenticity online.

Visit here for a full list of the virtual influencers and resources discussed in this episode. 

Food is so much more than what we eat.

It is, of course, nourishment — the food we put into our body to fuel ourselves. It can be joyful, like the the smell of pancakes wafting through the house on a Sunday morning, or when loved ones gather around a feast at the dinner table. It can also be deeply personal and defining, connecting us to ancestral history, and cultural and racial identities. And it is also political — especially in the United States — which is the key takeaway in a new book by law scholar Andrea Freeman. 

Last fall, we sat down with Andrea to discuss her book in the first conversation of our new live events series from Don't Call Me Resilient. In this new episode, we bring you an edited version of that conversation.

The book — Ruin their Crops on the Ground: The Politics of Food in the United State from the Trail of Tears to School Lunch (Metropolitan Books/Raincoast) — is a history of the use of food in American law and politics as a weapon of conquest and control.

Freeman is a professor at Southwestern University Law School in Los Angeles. Much of her work explores food oppression and examines how food and law policy are influenced by corporate interests, which disproportionately impact and harm marginalized communities.

In her book, Prof. Freeman argues that food law and policy have created and maintained racial and society inequality in the U.S., which she says amounts to "food oppression."

Our conversation was wide-ranging. We covered some fascinating topics, including the love/hate relationship with frybread, how milk became a symbol of white supremacy and how the United States Department of Agriculture (USDA) has been using nutrition programs — including "government cheese" and the National School Lunch Program — as a dumping ground for unwanted agricultural surpluses since the Great Depression.

Freeman's book also explains how this longstanding oppression has produced racial health disparities, resulting in higher rates of diabetes, disease and even premature death among Black, Indigenous and Latino communities.

Although the picture is bleak, Freeman — a constitutional law scholar — provides some potential avenues for change, vis-a-vis reparations and the U.S. Constitution.

In her concluding chapter, she writes:

"Corporations do not feel compassion. Sickness and loss do not move them. Appealing to their humanity is not an effective political strategy. Looking to the White House and its agencies for solutions has yielded only temporary results at best. The Obama era saw improvements in school lunches that Donald Trump swept away during his brief tenure. Joe Biden reinstated stricter guidelines, and the corporations stood ready to beat them back down again. In the face of near-complete capture of the legislative and executive branches, it is time to turn to the courts."

In addition to the podcast episode, you can read an excerpt from Freeman's book about frybread — a simple, versatile "comfort food" for many Indigenous communities that she says embodies the contradictions that have dictated Indigenous food and health in North America since colonization.

If you'd like to stay up-to-date on the remaining events in our series, follow us on Instagram @dontcallmeresilientpodcast or sign up for our weekly newsletter.

This episode was recorded in front of a live audience at Another Story Bookshop in Toronto on Nov. 14, 2024. The episode was hosted and produced by Executive Producer Vinita Srivastava and co-produced by Associate Producer Ateqah Khaki, with support from Consulting Producer Jennifer Moroz. Ryan Clarke was our on-site audio engineer and mixed the episode.

We’ve been hosting some live events and we’re starting to roll them out as episodes in our feed. 

You can expect the same thoughtful conversations with scholars, shining a light on how systemic racism permeates our society. And we're diving into some fascinating topics...

Like how the US government has used food to suppress and control marginalized communities.

We’ll also be looking at the rise of AI-generated influencers… Who creates these virtual social media influencers? And why are so many of them young, racialized women?

And that’s just the start!

The first episode drops Thursday, January 23, with new episodes monthly after that for the next few months.

So stay tuned. And follow us on Instagram @dontcallmeresilientpodcast to learn more about these events, and how to attend.

You can also sign up for our weekly newsletter on news stories that intersect with race and racism.

And we’ll be bringing those episodes to our feed in the New Year.

Follow us on Instagram @dontcallmeresilientpodcast to learn more about these events, and how to attend - including the first one coming up on Thursday, November 14th in Toronto. 

You can also stay in touch by re-listening to past episodes, or by signing up for our biweekly newsletter on news stories that intersect with race and racism.

We’ll see you back here in 2025!

Even before COVID-19, education experts were sounding the alarm about the future of racialized children in our schools. And the COVID-19 pandemic has only underscored — even deepened — the divide.

On this episode of Don’t Call me Resilient, we speak with Kulsoom Anwer, a high school teacher who joined us from her classroom in one of Toronto’s most marginalized neighbourhoods. With her is Carl James, professor of education at York University. Together we discuss the injustices and inequalities in the education system and, in the conversation, we also explore some possible ways forward.

Every week, we highlight articles that drill down into the topics we discuss in the episode. This week, both articles say that combating racism in schools is not only possible, but also that solutions are in the hands of educators.

To make change, teachers must not only question existing power dynamics, but they must also acknowledge and validate the racism that is experienced by Black, Indigenous and racialized youth.

For more information and resources, go here: SHOW NOTES 

A full transcript of the episode can be found here: TRANSCRIPT

For decades, Black women have been using hair relaxers to help them “fit into” global mainstream workplaces and the European standards of beauty that continue to dominate them. More recently, research has linked these relaxers to cancer and reproductive health issues — and a spate of lawsuits across the United States, and at least one in Canada, have been brought by Black women against the makers of these relaxants.

Prof. Thompson and I get into it: including her own relationship to using relaxers as a Black woman, the lawsuits and the wending history and relationship between these relaxants and Black women. We also — for obvious reasons — dip into The Other Black Girl, the novel that is also now a horror-satire streaming series about mind-controlling hair products.

For more information and resource, go here: SHOW NOTES

A full transcript of the episode can be found here: TRANSCRIPT

And the number of those experiencing long-term symptoms keeps growing: At least one in five of us infected with the virus go on to develop long COVID.

The effects of long COVID are staggering. Researchers say it can lead to: blood clots, heart disease, damage to the blood vessels, neurological issues, cognitive impairment, nerve damage, chronic pain and extreme fatigue.

And there is no treatment for long COVID.

So why don’t we hear more about long COVID? Why haven’t governments warned people about the risks we face with infection?

It might be that this debilitating disease is largely overlooked because of who gets it: Almost 80 per cent of longhaulers are women.

And in the United States, where our guest on this episode is from, many of those suffering from the prevailing conditions of COVID are women of colour, with Black and Latinx people most likely to get the illness.

Our insightful guest for this conversation on long COVID is Margot Gage Witvliet, assistant professor at Lamar University in Beaumont, Texas. Margot is a social epidemiologist who studies health disparities, including as they relate to long COVID and has presented her research findings to the United States Health Equity Task Force on COVID-19.

Margot is also a Black woman living with long COVID and has created a support and advocacy group for women of colour.

For more information and resources, go here: SHOW NOTES

A full transcript of this episode can be found here: TRANSCRIPT

We speak with two scholars to explore two historic examples: the decimation of Indigenous populations in the Plains, North America, which historian David Stannard has called the American Holocaust and in India, the 1943 famine in Bengal. According to a recent BBC story, the Bengal famine of 1943 killed more than three million people. It was one of the worst losses of civilian life on the Allied side in the Second World War. (The United Kingdom lost 450,000 lives during that same war.)

Although disease, environmental disasters and famine were features of life before colonialism, decades of research has shown how these occurrences were manipulated by colonial powers to prolong starvation and trigger chronic famine. In other words, starvation has been effectively used by colonial powers to control populations, acquire land and the wealth that comes with that. This colonization was accompanied by an “entitlement approach” and the belief that Indigenous populations are inferior to the lives of the colonizer.

According to scholars, prior to the arrival of colonialists, both populations at the heart of today’s episode were thriving with healthy and wealthy communities. And although disease and famine existed before the arrival of Europeans, it cannot be denied colonial powers accelerated and even capitalized on chronic famine and the loss of life due to disease and malnutrition.

As the famous economist Amartya Sen has said, famine is a function of repression. It springs from the politics of food distribution rather than a lack of food. Imperial policies such as the Boat Denial Policy and Rice Denial Policy meant that, as curator Natasha Ginwala wrote: “freshly harvested grain was set on fire, or even dumped into the river.”

Joining on this episode were two experts on the North American and Bengal famines.

James Daschuk is an Associate Professor in the Faculty of Kinesiology and Health Studies at the University of Regina. He is the author of Clearing the Plains: Disease, Politics of Starvation and the Loss of Aboriginal Life.

We also spoke with Janam Mukherjee, an Associate Professor of History at Toronto Metropolitan University, and the author of Hungry Bengal: War, Famine and the End of Empire. Mukherjee was recently a primary historical advisor on the BBC Radio 4 series “Three Million,” a five-part documentary on the Bengal famine of 1943.

For more information and resources about this, go here: SHOW NOTES

A full transcript of this episode can be found here: TRANSCRIPT

One of the things that colonizers are famous for is the idea of terra nullius – that the land is empty of people before they come to occupy it.

In the case of Palestine, the Jewish settlers in 1948, and the British before that, viewed the desert as empty — something they needed to “make bloom.”

But the land was already blooming. There is a long history of Palestinian connection to the land, including through agricultural systems and a rich food culture that is often overlooked by colonial powers.

Our guests on this week’s episode of Don’t Call Me Resilient have been working on a film about the importance of preserving Palestinian agriculture and food in exile.

Elizabeth Vibert is a professor of colonial history at University of Victoria. She has been doing oral history research to examine historical and contemporary causes of food crises in various settings, including Palestinian refugees in Jordan.

Salam Guenette is the consulting producer and cultural and language translator for their documentary project. She holds a master’s degree in history.

For more resources and information about this, go here: SHOW NOTES

A full transcript of the episode can be found here: TRANSCRIPT

Documentary filmmaker and OCAD University professor Min Sook Lee has been documenting the voices of migrant farm workers in Canada for two decades. What she has to say about the treatment of these workers during COVID-19 shatters any remaining myths about “Canada the Good.” How do we treat the workers who put food on our tables?

For more resources and information about this, go here: SHOW NOTES

A full transcript of this episode can be found here: TRANSCRIPT

Their work is about protecting the environment. But it is much more than that: it is fundamentally about survival and about the right to live openly on what is stolen land.

Ellen Gabriel has been resisting land encroachment for 31 years. She was at the centre of the 1990 Kanehsatake resistance, (known as the Oka crisis), a 78-day standoff to protect ancestral Kanien’kéha:ka (Mohawk) land in Québec.

It was a moment in history that many say helped wake them up to Indigenous issues.

Anne Spice is a professor of geography and history at Toronto Metroppolitan University. Anne, who is Tlingit from Kwanlin Dun First Nation, was recently on the front lines in the defence of Wet'suwet'en land. After she was arrested on Wet'suwet'en territory last year, a viral video showed the RCMP pointing a gun at the land defenders.

Anne can be heard shouting, we are unarmed and we are peaceful.

These are the moments that capture our collective attention. But Ellen and Anne’s work goes well beyond what the cameras show.

For more resources and information about this, go here: SHOW NOTES
A full transcript of this episode can be found here: TRANSCRIPT

And then every two weeks this summer (starting next week), we’ll be sharing some of their picks as full episodes in our "Flashback" Don’t Call Me Resilient feed.

To make this summer “Flashback” series, we listened back on our catalogue. In doing so, we realized each one of these conversations has a shelf life beyond its release date. The stories are timeless and explore complex issues in accessible ways, regardless of the news that may have prompted them.

There’s a lot to revisit: We’ve produced 65 episodes over 7 seasons! And each one of them covers an urgent topic with insightful guests. By looking at issues through an intersectional lens, our guests help to unpack some of the major issues of our time: the uneven impacts of the climate crisis, the search for missing Indigenous children at Residential School sites, Black health matters, Gaza and policing.

Our listeners are active and engaged

Our recent listener survey confirmed that our listeners are engaged. You listen and take action, whether it’s sharing an episode or reaching out to a local politician, or in the case of university and public school educators, adding our episodes to your curriculum.

Whether you’re a dedicated listener, a dabbler or a newbie, we’re glad to have you as a part of the Don’t Call Me Resilient community.

Stay in touch and pitch us your podcast ideas

Please stay in touch: send us questions, comments or suggestions for future episodes at DCMR@theconversation.com — or on Instagram @DontCallMeResilientPodcast.

We are thinking ahead to Season 8! If you are a scholar, and are considering sharing your research through podcasting, we’d love to hear from you. To find out more, read the criteria and fill out this pitch form (select Podcast from the drop down menu).

Every two weeks over the summer, we will be re-running some of our favourite episodes from past seasons on our podcast feed. 

Join us next week for a special bonus episode. You’ll get to meet some of our amazing producers who work hard behind the scenes to produce this podcast. 

We’ll chat about what motivates us to cover race and current affairs every week. We’ll be revisiting some of our favorite episodes from the past.

There's a lot to revisit … so many great topics and guests and conversations.

It all starts next week - and then every two weeks after, we’ll be bringing you the best of Don’t Call Me Resilient all summer long.

Since last April, Sudanese people in both rural and urban areas have been caught in the middle of a violent conflict between two warring military regimes - the Rapid Support Forces (RSF) and the Sudanese Armed Forces (SAF).

Human rights groups say the RSF and allied militias are responsible for large-scale massacres targeting specific ethnic groups in the capital Khartoum and the region of Darfur.

As a result of the war, more than 10 million people have been displaced from their homes, making Sudan home to the largest displacement of people in the world. A new report by a Dutch think tank says that if no changes occur on the ground, 2.5 million Sudanese people could die of famine by September.

Elamin explains how the current war is part of a long legacy of corrupt military rule and land dispossession that have plagued Sudan since its independence from British rule in 1956. 

She also urges Canadians to pay attention to Canada's possible role in Sudan's war. "This is big business," she says. In fact, she says Canadians are likely complicit in most wars occurring in 2024. "We are complicit...through our pension funds, our university endowments, some of our personal investments. This is big business. I think a lot of people aren't paying attention to what's happening in Sudan because they feel like it's so far removed and it has nothing to do with them. But that is a lie. It does, and it might be closer than you think it is. "

Credits 

Associate producer, Ateqah Khaki and freelance associate producer, Latifa Abdin are co-producers of this episode. Other team members include: Jennifer Moroz (consulting producer) and Krish Dineshkumar (sound designer).

In Canada, medical assistance in dying (Maid) became legal in 2016. 

And the government intends to extend eligibility to people whose sole reason for ending their life is mental illness. But that planned expansion, now twice delayed, is deeply controversial. 

In this episode of The Conversation Weekly podcast, Gemma Ware speaks with Karandeep Sonu Gaind a leading psychiatrist from the University of Toronto about why he's a vocal opponent of the law’s expansion. Canada's expansion of its medically assisted dying law to people whose reason for wanting to end their life is mental illness. 

Gemma starts the episode with The Conversation Canada’s Health and Medical editor, Patricia Nicholson, who explains how assisted dying works in Canada. 

In this conversation, Professor Gaind explains the intersectional factors around this issue, including race, class and gender.

If you’re interested in hearing more conversations like this one, subscribe to The Conversation Weekly wherever you get podcasts.

Last week, in Calgary, police descended on the University of Calgary campus with riot gear, using shields, batons and rubber bullets, to forcibly remove a group of protesters from an encampment set up on campus.

On today's podcast, Vinita speaks with Pratim Sengupta, professor of learning sciences at the University of Calgary. Sengupta was there the night police engulfed the protesters and says the violence he saw shook him to his core. Also on the podcast is Sarita Srivastava, a university leader of a much smaller arts and design campus in downtown Toronto. Srivastava (sister to Vinita) is a sociologist by background and author of the recent book, "Are You Calling Me a Racist?" Together, they look back on what's been happening on campuses amid this mass protest but also plot out a new - gentler - way forward than the one we've been witnessing.

How we garden is deeply tied to colonialism — from the spread of seeds and species around the world to the use of forced labour and slavery that went hand in hand  to the collection and commodification of plants. But there is a growing shift away from the  status symbol of the lawn and manicured gardens, in favour of pollinator-friendly native plants. And there is a growing understanding that centuries-old Indigenous knowledge and practices — like controlled burns — can help foster a more resilient landscape. With concerns about our climate crisis growing, one of the possible avenues for creating more sustainable cities may very well lie in our gardens. 

Could we have an impact simply by thinking a little differently about the seeds we sow and the "weeds" we pull?

Vinita gets into it all with researcher Jacqueline L. Scott and community activist Carolynne Crawley, who leads nature workshops that integrate Indigenous teachings into practice.

Five school boards in Ontario have recently sued the makers of Facebook, Instagram, TikTok and  Snapchat for $4.5 billion, arguing the social media giants are causing mental health issues and other harms that are making the jobs of educators much harder. The Ontario Premiere has called the lawsuit a waste of time and money, and announced its government was doubling down on a 2019 ban on cellphones in schools as a way to address the problem. It also pledged $30 million to a surveillance program they think will help solve problems in school like cell phone and vape addictions. 

On today's episode, Vinita gets into it with two education researchers, both former teachers, who challenge the idea of a ban and think there are better ways to address the problem.

Karrmen Crey who is Stó:lō from Cheam First Nation, is an associate professor in the School of Communication at Simon Fraser University in Burnaby, British Columbia, and the author of “Producing Sovereignty: The Rise of Indigenous Media in Canada.” In this special  episode, recorded on-site with an audience in Vancouver at Iron Dog books, Karrmen speaks with Vinita about  the ways  Indigenous creators are using humour along with a sharp critique of pop culture to show just how different the world looks when decision-making power over how stories get told shifts and Indigenous media makers take control.

This episode was produced in front of a live audience at Iron Dog Books in Vancouver, in partnership with Simon Fraser University's Faculty of Communication, Art and Technology and the Amplify Podcast Network. Simon Fraser student, Natalie Dusek performed tech duties. Theme music by Zaki Ibrahim, Something in the Water.

Image credit: Jana Schmieding plays Reagan, a member of the fictional Minishonka nation, on the sitcom, Rutherford Falls. (Evans Vestal Ward/Peacock)

The hashtag #OscarsSoWhite started after many people noticed that, for a second year in a row, all nominees for four of five major categories were white. The movement called on Hollywood to do better: to better reflect America’s demographic realities and also to expand its  depiction of our histories.

The reason: representation in Hollywood matters. What gets put on screens and by whom has reverberating impacts on how all of us see each other and see ourselves.

So .... how did the Oscars do this year? And how is the entertainment industry in general faring when it comes to diversity and inclusion?

It's a mixed bag. Despite some recent wins, a report from Telefilm Canada revealed that Black women have the least representation in TV and film. They also lead the fewest projects and receive the least funding overall.

In today's episode, Vinita breaks down the progress made and the challenges still present especially for women of colour. She is joined by Naila Keleta-Mae, the Canada Research Chair in Race, Gender and Performance and associate professor of communication arts at the University of Waterloo and Mariah Inger, an actor and director and chair of ACTRA National’s Diversity, Equity, Inclusion & Belonging Committee.

Kenya is marking 60 years since its independence from British colonial rule on December 12, 1963. Each year, the country celebrates the occasion with a national holiday, Jamhuri Day. And for much of the past 60 years, patriotic choral music has been a regular feature of those celebrations. In this episode, Gemma and Doseline explore how much one song can tell you about the politics of a new nation -- and who controls what gets remembered and what gets forgotten. 

You can listen to or follow TC Weekly on Apple Podcasts, Spotify YouTube or wherever you listen to your podcasts.

Further reading:

• All episodes of TC Weekly

Further Research:

Kenya's 'patriotic' choral music has been used to embed a skewed version of history

Kenya at 60: the shameful truth about British colonial abuse and how it was covered up

But for years, advocates have been saying that more food banks is not the answer.  So what is?  In today's episode, Vinita sits down with Elaine Power, a Professor in Health Studies at Queen’s University whose research focuses on issues related to poverty, class, food and health.  She is also the coauthor of  "The Case for Basic Income: Freedom, Security, Justice." Prof. Power says reducing food insecurity requires our political and business leaders to address the root causes – including the ability of household incomes to meet basic needs.  Some of those solutions won't happen overnight, so she also has tips for individuals looking to make a difference now.

Some of us assume that the violence between Jewish Israelis and Palestinians — a majority of whom are Muslim — is a religious conflict, but a closer look at the history of the last century reveals that the root of the tension between the two communities is more complicated than that.

At its root, it’s  a conflict between two communities that claim the right to the same land. And for millions of Palestinians, it’s about displacement from the land.

Land has so much meaning. It’s more than territory: land represents home, your ancestral connection and culture – but also the opportunity to be productive with the land; to feed yourself and your country.

One of the things that colonizers are famous for is the idea of terra nullius – that the land is empty of people before they come to occupy it.

In the case of Palestine, the Jewish settlers in 1948, and the British before that, viewed the desert as empty and as something they needed to “make bloom.”

But the land was already blooming. There is a long history of Palestinian connection to the land, including through agricultural systems and a rich food culture that is often overlooked by colonial powers.

Our guests on this week's podcast have been working on a film about the importance of preserving Palestinian agriculture and food in exile.

Elizabeth Vibert is a professor of colonial history at University of Victoria. She has been doing oral history research to examine historical and contemporary causes of food crises in various settings including Palestinian refugees in Jordan.

Salam Guenette is the consulting producer and cultural and language translator for their documentary project. She holds a master's degree in history.

Read Lori Campbell's story in The Conversation Canada:
Revelations about Buffy Sainte-Marie’s ancestry are having a devastating impact on Indigenous communities across Canada:
https://theconversation.com/revelations-about-buffy-sainte-maries-ancestry-are-having-a-devastating-impact-on-indigenous-communities-across-canada-216602

Episode show notes:
https://theconversation.com/how-journalists-tell-buffy-sainte-maries-story-matters-explained-by-a-60s-scoop-survivor-216805

But at last week’s GOP Primary presidential debates, three of the seven people on stage were candidates of colour. Racialized citizens also have been drawn to far-right politics, including key players in the January 6th Capitol attack and recent racist attacks.

Which begs the question: Why are racialized people upholding white supremacist ideologies that work against them?

Daniel Martinez Hosang, a Professor of Ethnicity, Race and Migration and American Studies at Yale University has been exploring this question for a long time. He is the author with Joseph Lowndes of _Producers, Parasites, Patriots, Race, and the New Right Wing Politics of Precarity_. HoSang sat down with us to discuss what he calls the politics of multicultural white supremacy. 

Visit the Conversation Canada's website for more resources.

At the same time, even as a kid, I remember thinking how awful some of the racial and gender stereotypes were.  

I specifically remember watching  Indiana Jones and the Temple of Doom and cringing at the representations onscreen, especially, the ruthless and flat-dimensioned South Asian characters and the ridiculous idea that Indians ate monkey brains – not to mention little Short Round, Indy’s child guide and sidekick played by the young Ke Huy Quan.

With the series, filmmakers George Lucas and Steven Spielberg showcased nostalgia for the early mid-century with Indiana Jones, the humanitarian Hunter College professor turned adventurer at the centre. Indy outran all kinds of harrows to ensure the ancient artifacts he chased ended up where he thought they belonged: "in a museum."  (Another now famous line is from _Black Panther_  when Erik Killmonger asks a museum curator: "How do you think your ancestor's got these?")

Guilty pleasure or irredeemable Orientalism?  

The final Indiana Jones movie, Indiana Jones and the Dial of Destiny is coming out tomorrow, 42 years after the first movie was released.  

As the series comes to an end, we explore Indy's complicated legacy  — and his famous line: "it belongs in a museum." 

Will the Indiana Jones franchise reflect the changes in anthropology departments and the growing movements from Indigenous  and Global South communities to return stolen objects and ancestors from western museums? Will it consider that Eurocentric notions of what holds heritage has finally expanded beyond the artifact?

Will this new movie be full of highly problematic stories? Or a guilty pleasure? Or, can it be both? 

Historian Christopher Heaney has spent a lot of time thinking about this. He’s written a book about the "original" Indiana Jones and wrote "Burying Indiana Jones" for the New Yorker. He’s a professor of Latin American History at Penn State University and he joined me on Don't Call Me Resilient  — our last episode of the season, and just in time for summer blockbuster season    — to unpack everything Indiana Jones.

Ever since it arrived in Canada, it’s been in incredibly high demand.

While Ozempic may be just the next in a long line of get-thin-quick fads, the drug’s shortages have disproportionate impacts on racialized communities. So do the weight-loss goals that undergird those shortages.

Languages hold within them philosophies, worldviews, culture and identity.

Language also has a lot to do with our relationships — how we relate to other people, to our families, to our ancestors and to the natural environment.

These are precisely the aspects of Indigenous life that the Indian Residential School system was designed to destroy.  

Last year, the United Nations acknowledged the importance of Indigenous languages by declaring the decade ahead to be the International Decade of Indigenous Languages.

But long before the UN declaration, First Nations, Inuit and Métis peoples have been pushing to revitalize more than 70 Indigenous languages across Canada.  

In 2019, the Indigenous Languages Act was passed by the government of Canada.

Still, progress — and redress — have been slow to come.

In this special episode of Don't Call Me Resilient, as we look ahead to National Indigenous Peoples Day, guest host, Veldon Coburn speaks with Prof. Frank Deer, Canada Research Chair and associate dean of Indigenous Education at the University of Manitoba. They tackle the issue of disappearing Indigenous languages and delve into how much more needs to be done to revitalize them and why doing so is critical.

This week's episode was produced in collaboration with IndigiNews and their publisher, Eden Fineday. 

U.S. President Joe Biden has already joked that he wants Modi’s autograph because so many people want to see the Indian PM while he’s in the United States.

Of course, Modi has his critics too, who point to the populist leader’s far-right policies and human rights abuses.

Yet, as the prime minister of the world’s largest democracy, Modi remains one of the world’s most popular leaders - not just at home, but among the tens of millions who make up the global South Asian diaspora.

Last week, perhaps in an acknowledgement of the power of the South Asian diaspora on Indian elections, the former leader of the opposition, Rahul Gandhi, also visited the United States.

In the latest episode of Don’t Call Me Resilient, we are asking how important is that diaspora? With India having one of the highest remittance rates in the world, how much does overseas support contribute to Modi’s popularity and success? And what kind of an impact could a progressive element of that diaspora have on Indian politics?

Anjali Arondekar joins the podcast to sift through all this. She is a professor of feminist studies at the University of California, Santa Cruz. She is also the founding co-director of the university’s Center for South Asian Studies which hosted a discussion last week with Rajiv Gandhi.

Resources

Narendra Modi’s First State Visit to the US Has Both National and Global Implications (The Wire)

The Modi Question (BBC) A Defeat for Modi’s Party in South India Heartens His Rivals

Indian politician boasts about getting Muslims killed – on camera (Al Jazeera)

The Network of Hindu Nationalists Behind Modi’s Diaspora Diplomacy in the U.S. (The Intercept)

From the archives - in The Conversation

Read more: India's new citizenship act legalizes a Hindu nation

Read more: Trump and Modi: birds of the same feather, but with different world views

Read more: Just who is Narendra Modi, India's man of the moment?

Read more: How the conservative right hijacks religion

Read more: Narendra Modi has won the largest election in the world. What will this mean for India?

Listen and Follow

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts.

We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

Thank you to Sanjay Ruparelia, Jarislowsky Democracy Chair at TMU and Kalpana Jain, Senior Religion Editor at TCUS who contributed to this episode.

Some legislation denies gender-affirming care to youth – and criminalizes those health-care providers that attempt to do so. Other bills block trans students from participating in sports and still others have banned books with trans content.

These bills have at least two things in common. They all aim to make being trans harder in an already hostile society and they are being spearheaded by the far-right.

Where does anti-trans sentiment come from?

The enforcement of a gender binary likely has much to do with the preservation of white power. And, violence against trans people continues as a result.

Is Canada better?

What do things look like in Canada? Are we a safe haven or are we following some of the same trends?

Recently, a petition signed by almost 160,000 people asked the Canadian government to extend asylum to trans and gender non-conforming people from nations in the West, previously considered safe.

To get a better understanding of trans histories in Canada, we are joined by Syrus Marcus Ware, a scholar, artist, activist and assistant professor in the Faculty of Humanities and School of the Arts at McMaster University. He is a co-curator of Blockorama/Blackness Yes! and a co-editor of the best-selling Until We Are Free: Reflections on Black Lives Matter in Canada.

We discuss the history of anti-trans and queer actions in Canada. We also speak about backlash and ways to move forward.

The book artfully explores themes of exclusion as it relates to all Chinese Americans, plus personally for Chin with her father, a "crown prince" of Chinatown that she didn't meet until adulthood. Chin reveals personal family stories against the backdrop of the U.S. eugenics movement and draws a connecting line between the current rise in violence against Asians in North America and anti-immigration laws more than 100 years old.

Chin also showcases the resilience, love lives and dreams of Chinese immigrants as well as their resistance to the attitudes and laws of the era.

In our conversation, Chin said:

> This story goes back to a period in time, in the era of reconstruction, when the country, when the young country was asking itself, who is an American and who is not, who is one of us? And the decisions that they made back then in the 19th century set us on a course as a nation towards viewing all Asians as being foreign and suspicious. And so the great aim of this book is to shed light on Asian American stories and place Asian Americans into our proper space into the larger American story.

As we approach the start of gardening season, it’s good time to ask some questions about its origins.

Whether you plan to get marigolds, plant a vegetable garden or create a pollinator patch — all gardens have complicated roots.

In fact, the practice of gardening is deeply tied to colonialism — from the formation of botany as a science, to the spread of seeds, species and knowledge.

Coveted tulips

Some of the most recognizable plants today, such as tulips, are the result of early colonial conquests. Originally found growing wild in the valleys where current China and Tibet meet Afghanistan and Russia, tulips were first cultivated in Istanbul as early as 1055.

Later, after they were hybridized and commodified by the Dutch, they became highly coveted status symbols because of their gorgeous, but fleeting, blooms. 

Exploratory botanical voyages by colonial European powers were integral to the expansion of empire. These trips fueled the big business of collecting global plant samples and also led to the emergence of botany as a scientific discipline.

Botanical gardens served as labs

Botanical gardens played a key role, serving as the laboratories where plant specimens were organized, ordered and named. “Scientific objectivity” asserted a Eurocentric point of view, disrupting and displacing Indigenous Knowledge and ecological practices.

The movement and transfer of plants around the world went hand in hand with the transportation of people to provide a labour force, through slavery and indentured servitude.

The plantation system cleared out local ecosystems and replaced traditional farming methods with growing cash crops — like sugar-cane, tea and cotton. These were products meant for European curiosities, markets and profit and not for the local populations.

Plant and racial hierarchies

This colonial system of organizing agriculture laid the groundwork for categorizing people in a similar way, establishing a social hierarchy which dehumanized non-Europeans, helping justify slavery and Indigenous genocide, and eventually leading to racial categories.

This history has shaped our current relationships to the land, and our gardens. It also informs beliefs about land ownership and access; who has a right to enjoy the land, versus who is expected to be working on it. Who has the literal and figurative space and freedom to garden?

Shifting attitudes

But the soil is shifting. There is a growing shift away from the colonial status symbol of the lawn and manicured gardens, in favour of pollinator-friendly native plants.

There is also a growing understanding that centuries-old Indigenous land-based knowledge and practices — like controlled burns — can help manage wildfires, and foster a more resilient landscape.

With concerns about our climate crisis growing, one of the possible avenues for creating more sustainable cities may very well lie in our gardens.

Could we have an impact simply by thinking a little differently about the seeds we sow and the "weeds" we pull?

Despite a reduction in crime in the last 20 years in Canada, many women attempting to make ends meet for their families end up colliding with the prison system.  

In Canada, women’s prisons are filling up. In fact, the fastest-growing prison population in Canada is racialized women. More than one in three women in federal custody are Indigenous. And the percentage of South Asian women and African Canadian women in custody is also disproportionately high.

One of the reasons the women’s prison population is rising is poverty.

Amidst a financial downturn and ballooning economic inequality, criminalizing attempts at survival is staggering. And the effects on families is devastating.  

Adding to this is the complexity that 87 percent of all women in federal prisons in Canada have experienced physical or sexual abuse and many also live with mental health issues.

On this episode of Don't Call Me Resilient, we are joined by Rai Reece, a sociologist at Toronto Metropolitan University who researches prisons and feminist criminology. Lorraine Pinnock also joins us. She is the Ontario Coordinator for the Walls to Bridges program which helps women with education when transitioning out of the system. It’s a transition she has made herself. In 2011, Lorraine was incarcerated at the Grand Valley Institution for Women in Kitchener. She has two children.

This article was originally published with the headline “More than 60 per cent of incarcerated women are mothers”.

On this week’s episode of Don’t Call Me Resilient, we meet up with M. Muhannad Ayyash, professor of sociology at Mount Royal University in Calgary to help unpack some of the meanings behind this resolution.

Palestinians were driven off their land

Seventy-five years ago, starting on May 15, Palestinians were driven off their lands. This event is what Palestinians have come to refer to as the Nakba.

In Arabic, Nakba means Catastrophe.

At that time, approximately 750,000 people were violently forced from their homes. In the decades after, tens of thousands of others were murdered and displaced. And millions of Palestinians became refugees.

Recently, the United Nations passed a resolution to finally acknowledge that day of catastrophe.

The Palestinian UN envoy, Riyad Mansour, said the significance of the UN resolution lies in the General Assembly’s acknowledgement of the historical “injustice that befell the Palestinian people.”

Why has the UN resolved to acknowledge this history now? Could it be tied to the recent surge in violence in the region?

Does the recognition impact anything? Does it change how the conflict is viewed by western powers, like Canada and the United States who actually voted against the UN resolution?

Listen and Follow

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

Resources

“When will the settler colonial siege of the Gaza Strip end?” by M. Muhannad Ayyash (Al-Jazeera)

“Palestinians have no choice but to continue the struggle” by Noura Erakat (The Washington Post)

“The Deir Yassin massacre: Why it still matters 75 years later” (Al-Jazeera)

“From Turtle Island to Gaza” by David A. Groulx (Athabasca University Press)

“A Jewish Case for Palestinian Refugee Return” by Peter Beinart (The Guardian)

Much of what was called the British Empire was built from stolen riches - globally - and also from India.

In fact, India was such an abundant contributor to the Crown that at the time of its occupation of South Asia, Britain called India the Jewel in its Crown.  

India was called this because of its location — easy access to the silk route, but mostly because of its vast human and natural resources: things like cotton, and tea and of course its abundance of jewels.

Literally, the brightest jewel in Britain’s Crown is the Koh-i-Noor diamond.  

It is considered one of the world’s largest and most valued diamonds and it usually sits on top of the Crown of Queen Mary.

It has a controversial history  — namely that it was “surrendered” to the British by an Indian 10-year-old boy whose mother had been imprisoned and whose father had recently died. It’s likely for that reason, that it won’t be on display at the coronation. But plenty of other jewels will be part of the ceremony. 

There is the five-pound gold St. Edward’s Crown that Charles will be officially crowned with, the Sovereign's Sceptre, which has the Great Star of Africa diamond in it and the Imperial State Crown, which is set with almost 3,000 diamonds - including another Star of Africa.

Joining me to explore the history and meaning behind these jewels is Annie St. John-Stark, assistant professor of British history at Thompson Rivers University. Also here today is: Sharanjit Kaur Sandhra, sessional instructor of history at both the University of the Fraser Valley and the University of British Columbia. Her recently completed PhD reimagines museums as spaces of belonging.  

Both historians on today's episode believe change is possible with a redress: of how the histories of the Crown Jewels are told and also how wealth is redistributed.  

And actually, if recent polls are to be believed, although many will be out celebrating (any excuse for a party, right?) the pomp of the coronation along with its display of the Crown Jewels does not reflect the attitudes of modern Britain. The most recent poll available indicates only 32 per cent of Britons believe the Empire is something to be proud of  — that is down almost 25 per cent from a 2014 poll. That means, attitudes are changing quickly.  

Will the Royal Family catch up?

Beef is a dark comedy series created by Lee Sung Jin. It follows two L.A. strangers, courageously played by Ali Wong and Steven Yeun, who get into a road rage incident — and end up in an escalating feud.

The show is a beautiful meditation on life and survival and highlights universal issues of alienation and loneliness as well as class and race and gender. Critics have praised Beef for its performances and also for its revolutionary representation of Asian Americans.

But over the weekend, a Twitter storm erupted after a podcast episode featuring supporting actor David Choe resurfaced. In the 2014 podcast, Choe vividly relays a sexual assault story where he is the perpetrator. Choe has apologized since and has also said the story was made up.

This week on Don’t Call Me Resilient, we explore the advances Beef has made in television. As the controversy continues to swirl, we also explore the limits of those advancements and ask whether the brilliance of Beef will be overshadowed by Choe’s controversial history.

Joining us to discuss this is Michelle Cho, an assistant professor of East Asian Studies at the University of Toronto, specializing in Korean film, media and popular culture. Also with us is Bianca Mabute-Louie, a PhD student in Sociology at Rice University in Houston with a background in Asian American studies and racial justice work.

[Beef showcases] “a really compelling portrayal of Asian American women’s experience of female rage and the nuances of living in a world, in a society that expects a certain type of docility and a placid surface” — Michelle Cho, assistant professor of East Asian Studies, University of Toronto

But that cheap statement piece comes at a price. The fashion industry is the second most polluting industry in the world, after the oil and gas sector. It’s also famously unfair to its workers, the majority of whom are women. Although there has been a lot of talk about female empowerment, the reality is that most women who toil on the factory floor remain in poverty for most of their lives.

Ten years ago this month, much attention turned to the global garment industry when a group of garment factories collapsed at Rana Plaza near Dhaka, Bangladesh. The accident, called a “mass industrial homicide" by unions in Bangladesh, killed 1,124 people and injured at least 2,500 more.

Most of the people who went to work that day were young women, almost all were supporting families with their wages and all were at the bottom of the global production chain.

This week on _Don't Call Me Resilient_, we look back at the Rana Plaza disaster to explore how much — or how little  — has changed for garment worker conditions since.

The industry has a "murderous disregard for human life." That’s how this episode's guest, Minh-Ha Pham, puts it. She is an associate professor in media studies at the Pratt Institute in Brooklyn and the author of Why We Can’t Have Nice Things.

Also joining us is Dina Siddiqi, a feminist anthropologist and an expert on labour in Bangladeshi garment factories. She is an associate professor at New York University.

In this episode of 'Don't Call Me Resilient,' political and Indigenous studies scholar Veldon Coburn explains why the Vatican's repudiation of the Doctrine is a huge symbolic victory. We also examine what this repudiation may mean for members of Indigenous Nations, what prompted this renouncement, and what still needs to happen.

Coburn said:

>“For an Indigenous person like myself, it's profound because after four, five hundred years, since the first Papal Bull was issued, I didn't think I’d see it. Even though it may not have great material influence over my relationship with the colonial state, I do know that it's very difficult to get the church to change positions on things because, I mean, you had to twist their arm for a long time to get them to see that the sun was at the centre of the solar system and not the Earth.”

Coburn explained how the Doctrine became the ideological justification for settler colonialism and enslavement in the Americas, Africa and much of the former colonies as well as the basis of a legal framework that continues to operate and support land dispossession today.

For example, Coburn brings up a 2005 court case involving the Oneida Nation. He said:

>“I know people cherished Ruth Bader Ginsburg, but she wrote the decision for the courts in 2005… It was kind of a cruel decision too. It's like, we stole your land.  We get it. You're not getting it back. And then she explicitly cites the doctrine of discovery [denying] Indigenous title to the Oneida Nation in New York State.”

We also get into the difference between western ideas about land and Indigenous Knowledge. And how ownership and commodification were central to this decree.

Coburn explained how the original decree declared Indigenous territories ready to be claimed because, under western Christian philosophies, land was to be used to generate profit. Coburn said:

>"They viewed our 'non-usage' of the whole territory as wasting God's gifts. So these were to be exploited … in market exchange for the creation of wealth.”

While the Church's role in land theft was quickly taken up by new political entities, the lingering effects of the Doctrine are still evident in current legislative practices.

Christian and European supremacist ideas are evident in the decree: Indigenous peoples and their existence on land was not sufficient evidence of proper governance. These ideas continue to function as a rationale for ongoing colonial practices.  

For followers of the church, Coburn said, the Vatican's official repudiation may work to alleviate the moral stain of colonial plunder. It may also serve as an admittance of culpability.

Mostly, Coburn suggests, the repudiation is a symbolic gesture offered alongside many others.  

>“...as we've seen with Prime Minister Justin Trudeau … the symbolic has moved ahead quite quickly [while] the material aspects of our lived existence still linger in a state that's more resembling of the worst times of colonial assertions of sovereignty over it. So it really hasn't changed. They're still holding onto our land and saying, well, we said we're sorry. What more can we do? There's a lot more… the rightful return, restorative justice means: land back.”

We explore what these changes will mean for those people searching for a safe home who are now being turned away from Canada. We also discuss the racialization of Canada's immigration policies.

Christina Clark-Kazak, an Associate Professor in the School of Public and International Affairs at the University of Ottawa urges Canadians to think critically about who we accept as refugees, and who we turn away. She said:

"It's important for us, as Canadians, to have this discussion and think very carefully about why certain categories of people coming from certain areas are welcomed with open arms and other people, we're effectively just slamming the door in their faces."

##  Claiming asylum in Canada

What the new amendment basically does is close any irregular border crossings for asylum seekers hoping to cross the U.S.-Canada border.

One of these irregular border crossings is at Roxham Road. Roxham Road is a rural road in upstate New York that crosses the border with the province of Québec. And last year, around 40,000 people arrived at this unofficial border crossing, hoping to find their way into new lives in Canada.

To look at it by numbers, this new amendment to the irregular U.S.-Canada land crossing is in sharp contrast to Canada's limitless welcome to Ukrainian refugees (there is no cap set on the number of migrants from Ukraine to Canada). Last year, 130,000 Ukrainian refugees arrived in Canada by air. In 2015-2016, Canada welcomed 25,000 Syrians. Approximately 40,000 people crossed at Roxham Road in 2022. 

## Confusion and devastation at Roxham Road

Before the Safe Third Country Agreement, which was signed in 2002, shortly after the 9/11 terrorist attacks in the U.S., both countries could reject asylum seekers at official border crossings. But there was a small loophole that provided a slim window for people desperately looking for a way into Canada. People who crossed at unofficial border crossings could still claim asylum.

With this new amendment, that slim window gets even smaller. Migrants can now be turned away at unofficial border crossings as well. The change took effect suddenly on Saturday, causing all kinds of confusion and trauma.

But issues at play at Roxham Road are larger than any one single border crossing. They are intimately connected to global politics including economic inequities, resource extraction, imperialism, colonialism and exploitation.

For many people, turning back is not an option. As Clark-Kazak said:

"People will be now crossing at places that are not so visible, that are in the forest, in places that are further from an official border post. And so they'll need to know how to navigate that. So they will be turning to smugglers. We know this because this happens on the southern border between the U.S. and Mexico all the time."

Even with changes to the Safe Third Country Agreement, this journey is a risk that thousands will continue to take.

Noah and other comedians like Roy Wood Jr., Mindy Kaling, Ali Wong, Chris Rock, and Hasan Minhaj put race and other sensitive issues at the centre of their comedy. This gives us - the audience - reason to laugh, whether the jokes are directed towards us or not. It’s a way to release some of the tensions around some serious issues.

As comedy evolves, where is the line between a lighthearted joke and deep-rooted racism? And how far is too far?

In this episode, we get into it with Faiza Hirji, Associate Professor of Communication Studies and Media Arts at McMaster University and award-winning stand-up comedian Andrea Jin. They look at how comedy can be an easier way to talk about difficult issues, and at how we can find a way to laugh with each other  — rather than at each other. 

The psychology behind laughing at jokes can be traced back many years. While Hobbes and Plato suggested that making fun helps us feel superior, Kant thought about it more as a cognitive shift from a serious situation into playful territory. More recently, psychologist Daniela S. Hugelshofer showed how humour acts as a buffer against hopelessness and depression.

According to marketing psychologist Peter McGraw, who runs the Humor Research Lab at the University of Colorado Boulder, the “Benign Violation theory” needs to be satisfied for us to find something funny. That is, for a joke to be funny, there needs to be a social or cultural violation and it must be benign.

Follow and Listen

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

Articles in the Conversation

Read more: Goodbye Apu -- here's what you meant to us

Read more: Mindy Kaling's 'Never Have I Ever' makes me feel hopeful about representation, gender and race

Read more: Psychology behind the unfunny consequences of jokes that denigrate

Read more: Roseanne Barr: saying 'it's a joke' is no defence for racism

Read more: 'I wanna be white!' Can we change race?

Read more: Stand-up comics should concentrate on being funny: so don't take offence if they are

Read more: Deadly Funny -- a new brand of Australian comedy

Read more: What's so funny about Aboriginal and Torres Strait Islander humour?

Don’t Call Me Resilient is produced in partnership with the Journalism Innovation Lab at the University of British Columbia and with a grant from the Social Sciences and Humanities Research Council of Canada.

Fifteen-year-old Jordan Manners had been killed. It was the first time anyone had been fatally shot inside a Toronto school. Jordan’s death stunned his community and the nation. And for many, it punctured the illusion of safety in Canadian schools.

Since then, we’ve seen a slew of reports and funds directed at anti-violence projects… But youth violence hasn’t let up in Toronto, Canada’s largest city.

In fact, it’s getting worse.

In the Toronto District School Board, the number of physical assaults has risen by 174 per cent between 2014 and 2019 and the number of incidents involving the use of a weapon by a student has risen by 60 per cent.

This year, on Valentine’s Day, a student was fatally shot inside a Toronto high school and in October, another shooting happened outside a school.

Why is gun violence increasing? And can we slow it down?

Devon Jones has spent the past 15 years tackling these very questions. He is a teacher and well-recognized youth worker in the Jane and Finch community - where Jordan Manners was killed. It has been described as Toronto’s most dangerous area to be a kid.

Devon has seen many students who have lost their lives to violence over the years, including Manners. But he has also saved many lives through programs offered by YAAACE - an organization he founded in 2007 that focuses on basketball and academics. He’s a busy man, who had just rushed from dealing with a youth emergency before talking to us from school.

One of the former volunteers of Jones's organization is Ardavan Eizadirad. Eizadirad is now the executive director of YAAACE. He is also an Assistant Professor in the Faculty of Education at Wilfrid Laurier University who has written about the root causes of gun violence.

Join us on  Don’t Call Me Resilient as we speak to both Jones and Eizadirad about the rising rates of gun violence in Canada and the role community organizations play in the solution.

Follow and Listen

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

Sources

• Two School Shootings, 15 Years Apart by Inori Roy
• Student fatally shot inside Toronto high school
• Shooting outside Toronto high school leaves 1 dead, 1 teen injured
• Prevalence and Impact of Harassment and Violence against Educators in Canada by Darcy A. Santor,Chris Bruckert & Kyle McBride
• The death of Jordan Manners tore apart his school. How C.W. Jefferys was resurrected. the Toronto Star by Andrea Gordon
• How American gun deaths and gun laws compare to Canada's
• Youth Association for Academics, Athletics, and Character Education (YAAACE)

Articles in the Conversation

Read the companion article to this episode of Don’t Call Me Resilient: To resolve youth violence, Canada must move beyond policing and prison, by Ardavan Eizadirad.

• Canada shouldn’t be smug about gun violence — it’s a growing problem here, too
• Gun violence can be reduced with a strategy focused on deterrence
• Canada once sold the idea that guns turned boys into men
• Thugs’ is a race-code word that fuels anti-Black racism
• Toronto mass shooting: How the city is coping a month later
• Calls for stronger handgun laws in Canada have deep roots
• Proposed Canadian gun bill will create U.S.-style patchwork of firearms laws

For some, these terms evoke social change but for others, they conjure empty promises on a glossy corporate brochure or a workplace’s ineffective policy statement at the bottom of a job listing.

In 2020, when Minneapolis police officer Derek Chauvin murdered George Floyd, worldwide protests against anti-Black police brutality and racism prompted corporations across the world to rush to address anti-Black racism with statements of solidarity and, in many cases, affirmations of their commitment to anti-racism in the workplace.

But University of Toronto Professor Sonia Kang says that without action plans to back up those ideas, those statements can actually lead to greater blocks to success for racialized employees and job seekers.

Join us and listen to Don't Call Me Resilient as we speak with Prof. Kang to discuss tokenism and how institutions uphold institutional racism. Kang is a Canada Research Chair in Identity, Diversity and Inclusion and host of the podcast For the Love of Work.

From performative allyship in the workplace to resume whitening practices in job applications to the grey area between being a diversity hire or the first racialized employee, explore the many facets of tokenism and how we can challenge and reshape the institutional practices that keep racialized employees from succeeding in the workplace.

Follow and Listen

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

Transcript

The unedited version of the transcript is available here.

But journalism itself is one of those powerful institutions, and it has failed time and again to address criticisms around who gets to tell the news and whose perspectives get left out.

Some researchers have called this a crisis of journalism, a “digital reckoning.” And they are not talking about economics, with local newsrooms and news budgets on the decline, though that is part of it.

When it comes to reporting and covering Indigenous Peoples, journalism’s institutions have failed. For example, a good part of the reason so many Canadians are not familiar with the history of the Indian Residential Schools is because Canadian media failed to tell those stories. We failed to address the ongoing colonialism and that has meant that urgent Indigenous issues have been ignored or sensationalized.

And journalism schools only recently began teaching their students how to think critically while covering stories like these.

Our guest on this episode of Don’t Call Me Resilient has been working on correcting these issues both in the newsroom and in the classroom.

Duncan McCue is an award-winning Anishinaabe journalist.

He has worked at the CBC for over 20 years reporting for The National and as the host of Cross Country Checkup.

Duncan was part of a CBC investigation into missing and murdered Indigenous women that won the Hillman Award for Investigative Journalism. Most recently, he has produced and hosted Kuper Island, an eight-episode podcast that focuses on four students of a residential school in B.C. — three who survived and one who didn’t.

As an educator, Duncan has taught journalism at the University of British Columbia and Toronto Metropolitan University. And he just published a new book, Decolonizing Journalism.

Follow and Listen

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

Also in The Conversation

Read more: Four Corners' 'How many more?' reveals the nation's crisis of Indigenous women missing and murdered

Read more: The Toronto Star is making the right move by renaming the Lou Marsh trophy

Read more: Canada's shameful history of sterilizing Indigenous women

Read more: Thunder Bay: Local news is important for conversations on reconciliation

Read more: Stanley trial highlights colonialism of Canadian media

Read more: Media portrays Indigenous and Muslim youth as 'savages' and 'barbarians'

Sources

Decolonizing Journalism by Duncan McCue

Seeing Red by Mark Cronlund Anderson and Carmen L. Robertson

Our History is the Future by Nick Estes

Reckoning: Journalism’s Limits and Possibilities by Candis Callison and Mary Lynn Young.

Don’t Call Me Resilient is produced in partnership with the Journalism Innovation Lab at the University of British Columbia and with a grant from the Social Sciences and Humanities Research Council of Canada.

Transcript

The unedited version of the transcript is available here.

And the number of those experiencing long-term symptoms keeps growing: At least one in five of us infected with the virus go on to develop long COVID.

The effects of long COVID are staggering. Researchers say it can lead to: blood clots, heart disease, damage to the blood vessels, neurological issues, cognitive impairment, nerve damage, chronic pain and extreme fatigue.

And there is no treatment for long COVID.

So why don’t we hear more about long COVID? Why haven’t governments warned people about the risks we face with infection? Especially now that most mask mandates have been dumped.

It might be that this debilitating disease is largely overlooked because of who gets it:

Almost 80 per cent of longhaulers are women. And in the United States, where our guest today is from, many of those suffering from the prevailing conditions of COVID are women of colour, with Black and Latinx people most likely to get the illness.

Our guest on this episode is Margot Gage Witvliet, assistant professor at Lamar University in Beaumont, Texas. Margot is a social epidemiologist who studies health disparities, including as they relate to long COVID and has presented her research findings to the United States Health Equity Task Force on COVID-19.

Margot is also a Black woman living with long COVID and has created a support and advocacy group for women of colour.

Listen and Follow

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

So the picture is bleak.

And a lot of this suffering can be linked to human-induced climate change.

In other words, the global climate crisis has been driven by the burning of fossil fuels and deforestation by western states. Meanwhile, some populations continue to bear the brunt of the impact. Given this, do the United Nations and those states who have contributed most to the problem have the moral responsibility to protect and compensate those most harmed by climate change?

This month, leaders from over 190 countries gather in Egypt for COP27, the United Nations Climate Change Conference. Previous UN climate change summits have been criticized by Indigenous and environmental activists who say the so-called solutions coming out of them have done more harm than good.

Will this year be different? Will leaders be paying attention to real solutions for people in Pakistan that are being displaced right now?

Join us as we speak with Yvonne Su, Assistant Professor in the Department of Equity Studies at York University. Yvonne specializes in migration, including climate change-induced displacement both globally and in Canada. She has a PhD in Political Science and International Development from the University of Guelph and a Masters in Refugee and Forced Migration Studies from the University of Oxford.

Listen and Follow

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

Also in The Conversation

Read more: Pakistan floods: will rich nations ever pay for climate loss and damage?

Read more: Loss and damage: Who is responsible when climate change harms the world's poorest countries?

Read more: COP27: Which countries will push to end fossil fuel production? And which won't?

Read more: Wildfire and flood disasters are causing 'climate migration' within Canada

Read more: UN ruling could be a game-changer for climate refugees and climate action

Read more: A Canadian senator aims to end the widespread financial backing of fossil fuels

Sources

The unbearable heaviness of climate coloniality by Farhana Sultana

Should we bring back climate refugees? By Yvonne Su

Climate change communication and Indigenous publics by Candis Callison

Don’t Call Me Resilient was produced in partnership with the Journalism Innovation Lab at UBC and with a grant from the Social Sciences and Humanities Research Council of Canada.

We’ve watched this incredible spectacle around the Queen’s death and public outpouring of support and love for the British monarchy.

Here in Canada, Queen Elizabeth was the official head of state and her funeral this week was made a federal holiday. In Ontario, the Minister of Education directed schools to conduct a moment of silence “to recognize the profound impact of Queen Elizabeth II’s lifelong and unwavering devotion to public service.”

And yet next week, those same children will be exploring the history of Indian Residential Schools and the immense ongoing damage of that system — started and long supported by the Crown.

In the middle of this outpouring of love and grief for the Queen — and the monarchy she represented — not everyone is feeling it. Not everyone wants to mourn or honour her or what she represents.

And there are a lot of reasons why.

For example, the head of the Assembly of First Nations, RoseAnne Archibald told CTV News that the Royal Family should apologize for the failures of the Crown …“particularly for the destructiveness of colonization on First Nations people.”

Another example came from Uju Anya, professor at Carnegie Mellon University, who posted a tweet in which she identified the Queen as overseeing a “thieving raping genocidal empire.”

To explore these ideas further, we reached out to two scholars who are regular contributors to Don’t Call Me Resilient. Both say that the Queen’s death could be a uniting moment of dissent for people from current and former colonies.

Veldon Coburn is Assistant Professor at the Institute of Indigenous Research and Studies at the University of Ottawa where he teaches a class called Colonialism, Territory & Treaties. He is Anishinaabe, Algonquin from Pikwàkanagàn First Nation and the co-editor of Capitalism and Dispossession.

Cheryl Thompson is Assistant Professor of media and culture at the School of Performance and the Director of the Laboratory for Black Creativity at Toronto Metropolitan University. She is the author of Uncle: Race, Nostalgia, and the Politics of Loyalty.

After weeks of the so-called "freedom convoy" last winter, many of us took a hard look at the symbolism of the Canadian flag and its recent association with white supremacy. Some felt a new fear or anger at what they feel the flag represents.

But other communities have always felt this way about the Canadian flag. 

After unmarked graves were found at the sites of former residential schools, the Canadian flag was flown at half-mast in many places to show shame for our collective history and solidarity with Indigenous communities. And last year on Canada Day, many people called for people to wear orange instead of red and white.

Both of our guests on this episode of Don't Call Me Resilient have studied multiculturalism, citizenship and belonging. Daniel McNeil looks at history and culture and the complexities of global Black communities. He is a professor and national scholar chair in Black studies at Queen's University. Lucy El-Sherif is a PhD candidate at the University of Toronto in ethnic and pluralism studies.

The Conversation Canada: Full Show Notes for episode 20

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

Nimalan Yoganathan is a PhD candidate at Concordia University. He studies protest tactics, and he looks at how different sound practitioners have contributed to anti-racist movements. I also spoke with Norman W. Long, a born-and-raised resident of the south side of Chicago. Norman is a sound artist, designer and composer who works to document and record the everyday reality of his community. He has graduate degrees in landscape architecture (from Cornell University) and in Fine Arts (from the San Francisco Art Institute).  

Both our guests talk about how important it is to listen to the sounds around us as a way to critically engage with our communities, to help bridge our deep divides and to pay attention to the forces of power in our environment. They say anyone can learn to listen deeply, even children.

Show notes

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

Go to The Conversation for full shownotes. 

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

In Canada, magazine ads celebrate the “purity” of Northern Canadian diamonds as an ethical alternative to conflict diamonds.

But this marketing strategy actually hides enormous social problems that people living near the mines say they’ve experienced. This includes some of Canada’s highest rates of violence against women.

The story our guests tell today is not one of numbers. Instead, they’re sharing narratives gathered and collected through interviews and sharing circles about how lives have changed after the mines opened.

Our guests today are: Rebecca Hall, assistant professor of Global Development Studies at Queen's University and the author of Refracted Economies: Diamond Mining and Social Reproduction in the North and Della Green, former Victim Services Coordinator, at The Native Women's Association of the Northwest Territories.

Show notes:
https://theconversation.com/diamond-mines-are-not-a-girls-best-friend-podcast-183972

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

But  the app has revealed itself to have more depth than initially meets the eye.

TikTok can be a place to learn, become politically aware and even discover new things about yourself.

Scrolling through, you can find a science lesson on climate change from Bill Nye the science guy. You can find lessons on Indigenous languages. How to dress for your body type. Or up to date news and election coverage.

While the app definitely has its downsides – its upsides are worth paying attention to. On this week’s episode of Don’t Call Me Resilient, we explore how TikTok is helping its users build strong communities, and also how the app’s algorithm is treating marginalized folks and their stories. 

Producer Haley Lewis speaks with Jessie Loyer, Indigenous librarian from Mount Royal University and TikTok micro-influencer about TikTok’s potential as a tool for education. And Vinita chats with Crystal Abidin, associate professor in the School of Media, Creative Arts and Social Inquiry at Curtin University in Perth, Australia. She is the founder of TikTok Cultures, a global TikTok research hub. Also joining the conversation is Jas Morgan, assistant professor of English at Toronto Metropolitan University and facilitator of the Digital Wahkohtowin & Cultural Governance Lab.

Show notes:
https://theconversation.com/tiktok-is-more-than-just-a-frivolous-app-for-lip-syncing-and-dancing-podcast-182264

You can listen to or follow Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook, Instagram and TikTok and use #DontCallMeResilient.

The incident sparked horror and outrage. But the truth of the matter is anti-Muslim sentiment has been on the steady rise in the 20 years since 9/11.

According to a report from July 2021 by the National Council of Canadian Muslims, more Muslims have been killed in Canada in targeted attacks and hate crimes than in any other G7 country.

Our guest today says that instead of deterring anti-Muslim hate, Canadian laws are actually making it worse - in essence, legalizing Islamophobia.

Natasha Bakht is an award-winning legal scholar who has spent the past five years researching the rise in anti-Muslim attitudes in North America. She is a professor in the faculty of law at the University of Ottawa and the author of In Your Face: Law, Justice, and Niqab Wearing Women in Canada.

In her book, Natasha explores the stories of niqab-wearing women who have faced discriminatory laws.

Follow and listen

Listen to this episode — and subscribe to Don’t Call Me Resilient — on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts.

We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook and Instagram and use #DontCallMeResilient.

ICYMI - Articles published in The Conversation

Read more: Quebec's niqab ban uses women's bodies to bolster right-wing extremism

Islamophobia and hate crimes continue to rise in Canada

Muslim family killed in terror attack in London, Ont.: Islamophobic violence surfaces once again in Canada

Remembering the Québec City mosque attack: Islamophobia and Canada’s national amnesia

Media portrays Indigenous and Muslim youth as ‘savages’ and ‘barbarians’

Islamophobia in western media is based on false premises

Art show takes on the misrepresentation of Muslims

More info: Show Notes

It's been a year since the unmarked graves of 215 Indigenous children — some of them as young as three years old — were found on the grounds of the former Kamloops Indian Residential School in British Columbia. In this episode, Vinita speaks to Veldon Coburn, assistant professor at the Institute of Indigenous Research and Studies at the University of Ottawa about what happened, the widespread grief and outcry and the immediate political response, but also, how none of that lasted despite communities continuing to find bodies. Joining Vinita on the episode is Haley Lewis, Don't Call Me Resilient producer and culture and society editor at The Conversation Canada. Lewis is mixed Kanyen'keha:ká from Tyendinaga and led our coverage of the findings last year.

Show notes:
https://theconversation.com/unmarked-graves-of-215-indigenous-children-were-found-in-kamloops-a-year-ago-whats-happened-since-podcast-182728 

You can listen or subscribe to Don’t Call Me Resilient on Apple Podcasts, Google Podcasts, Spotify or wherever you listen to your favourite podcasts. We’d love to hear from you, including any ideas for future episodes. Join The Conversation on Twitter, Facebook and Instagram and use #DontCallMeResilient.

Season 3 episodes launch May 18, 2022!

But there was the Will Smith-Chris Rock fiasco taking attention away from all this. In what became one of the most infamous moments in the history of the Oscars, Smith got out of his seat to slap Rock for a bad joke aimed at Jada Pinkett Smith.

These flashpoints are always about other things – they are evidence of a layered story. In this case, it’s a story that’s divided people. Is it a story about toxic masculinity? It is a story of intergenerational trauma? Is it about a Black man standing up for Black women?

In this special episode of Don’t Call Me Resilient, we discuss this moment as a cultural flash point. We chat about how “the slap heard around the world” is evidence of a layered story of racism, sexism, power and performance. Will Smith’s violent behaviour towards Chris Rock raises questions about toxic masculinity and also reveals the fault lines of a man who is perhaps still wrestling with his traumatic past.

Even though we’re not ready to start rolling out our regular season which we plan to do in May, we couldn’t wait to talk about this cultural moment, so we produced this special episode.

Our guest is Cheryl Thompson, assistant professor in Performance at the School of Creative Industries, Ryerson University, where she looks at race and representation. Thompson is the author of Beauty in a Box about the politics of Black women and beauty, as well as Uncle: Race, Nostalgia and Loyalty. She’s also the Director of the Media Representation and Archives Lab at Ryerson.

Thompson was the guest of our very first episode of Don’t Call Me Resilient, where we had a fascinating conversation about the n-word. If you have not heard that one, please check it out.

Read Thompson's new article:
Jada Pinkett Smith and Black women’s hair: History of disrespect leads to the CROWN Act

Show notes for this episode & unedited transcript

Join The Conversation about this podcast:
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Contact us: theculturedesk@theconversation.com

Show notes:
https://theconversation.com/making-our-food-fairer-dont-call-me-resilient-ep-12-171554

Transcript:
https://theconversation.com/making-our-food-fairer-dont-call-me-resilient-ep-12-transcript-171583

Related article: Why are babies going hungry in a food-rich nation like Canada?
https://theconversation.com/why-are-babies-going-hungry-in-a-food-rich-nation-like-canada-165789

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Promo at beginning of episode:
Telling Our Twisted Histories, CBC Podcasts:
https://www.cbc.ca/listen/cbc-podcasts/906-telling-our-twisted-histories

Promo at end of episode: 
The Conversation Weekly:
https://theconversation.com/ca/topics/the-conversation-weekly-98901

Transcript:
https://theconversation.com/why-pollution-is-as-much-about-colonialism-as-chemicals-dont-call-me-resilient-transcript-ep-11-170697

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Promo at beginning of episode:

Telling Our Twisted Histories, CBC Podcasts:
https://www.cbc.ca/listen/cbc-podcasts/906-telling-our-twisted-histories

Use hashtag #DontCallMeResilient and tag us:

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Promo at beginning of episode:
Telling Our Twisted Histories, CBC Podcasts:
https://www.cbc.ca/listen/cbc-podcasts/906-telling-our-twisted-histories

Transcript:
https://theconversation.com/model-minority-blues-the-mental-health-consequences-of-being-a-model-citizen-dont-call-me-resilient-ep-9-transcript-167521

Related articles:

How mental health issues get stigmatized in South Asian communities: Culturally diverse therapy needed:
https://theconversation.com/how-mental-health-issues-get-stigmatized-in-south-asian-communities-culturally-diverse-therapy-needed-164913

We still stigmatize mental illness, and that needs to stop:
https://theconversation.com/we-still-stigmatize-mental-illness-and-that-needs-to-stop-169518

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Promo at beginning of episode:

Telling Our Twisted Histories, CBC Podcasts:
https://www.cbc.ca/listen/cbc-podcasts/906-telling-our-twisted-histories

Show notes:
https://theconversation.com/stolen-identities-what-does-it-mean-to-be-indigenous-dont-call-me-resilient-podcast-ep-8-166248

Transcript:
https://theconversation.com/stolen-identities-what-does-it-mean-to-be-indigenous-dont-call-me-resilient-podcast-ep-8-transcript-166252

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Promo at beginning of episode:

Telling Our Twisted Histories, CBC Podcasts:
https://www.cbc.ca/listen/cbc-podcasts/906-telling-our-twisted-histories

Show notes: https://theconversation.com/how-stories-about-alternate-worlds-can-help-us-imagine-a-better-future-dont-call-me-resilient-ep-7-165933

Transcript: https://theconversation.com/how-stories-about-alternate-worlds-can-help-us-imagine-a-better-future-dont-call-me-resilient-ep-7-transcript-167520

Related article: Afrofuturism and its possibility of elsewhere: The power of political imagination: https://theconversation.com/afrofuturism-and-its-possibility-of-elsewhere-the-power-of-political-imagination-166002

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Promo at beginning of episode: Telling Our Twisted Histories, CBC Podcasts: https://www.cbc.ca/listen/cbc-podcasts/906-telling-our-twisted-histories

Hosted by Vinita Srivastava, Director of Innovation & Senior Editor: Culture + Society, The Conversation Canada (https://theconversation.com/ca)

Show notes: https://theconversation.com/listen-to-our-podcast-dont-call-me-resilient-season-2-168640

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Show notes: 
https://theconversation.com/how-defending-land-might-save-us-all-dont-call-me-resilient-ep-6-156632

Full transcript: 
https://theconversation.com/how-defending-land-might-save-us-all-dont-call-me-resilient-ep-6-transcript-156633

Related articles:
Logging company clears Cree Nations ancestral trail without recourse
https://theconversation.com/logging-company-clears-cree-nations-ancestral-trail-without-recourse-154921

‘Blockadia’ helped cancel the Keystone XL pipeline — and could change mainstream environmentalism
https://theconversation.com/blockadia-helped-cancel-the-keystone-xl-pipeline-and-could-change-mainstream-environmentalism-155276

ICYMI: 
Wet'suwet'en: Why are Indigenous rights being defined by an energy corporation? (February 2020)
https://theconversation.com/wetsuweten-why-are-indigenous-rights-being-defined-by-an-energy-corporation-130833

Back to the land: How one Indigenous community is beating the odds (August 2017)
https://theconversation.com/back-to-the-land-how-one-indigenous-community-is-beating-the-odds-81540

‘Clearing the plains’ continues with the acquittal of Gerald Stanley (February 2018)
https://theconversation.com/clearing-the-plains-continues-with-the-acquittal-of-gerald-stanley-91628

Journalists covering Indigenous Peoples in renewable energy should focus on context and truth, not click-bait (January 2020)
https://theconversation.com/journalists-covering-indigenous-peoples-in-renewable-energy-should-focus-on-context-and-truth-not-click-bait-122760

Hidden from history: Indigenous women’s activism in Saskatchewan (January 2019)
https://theconversation.com/hidden-from-history-indigenous-womens-activism-in-saskatchewan-103279

Law professor put on trial for ‘trespassing’ on family’s ancestral lands (March 2019)
https://theconversation.com/law-professor-put-on-trial-for-trespassing-on-familys-ancestral-lands-114065

Historical lawsuit affirms Indigenous laws on par with Canada's (January 2019)
https://theconversation.com/historical-lawsuit-affirms-indigenous-laws-on-par-with-canadas-109711

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Show notes: 
https://theconversation.com/black-health-matters-dont-call-me-resilient-ep-5-155950

Full transcript: 
https://theconversation.com/black-health-matters-dont-call-me-resilient-ep-5-transcript-156090

Black Health Matters survey:
https://blackhealthmatterscovid19.ca

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5 ways to address internalized white supremacy and its impact on health
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Many Black Americans aren’t rushing to get the COVID-19 vaccine – a long history of medical abuse suggests why
https://theconversation.com/many-black-americans-arent-rushing-to-get-the-covid-19-vaccine-a-long-history-of-medical-abuse-suggests-why-152368

ICYMI:

Coronavirus discriminates against Black lives through surveillance, policing and the absence of health data (April 2020)
https://theconversation.com/coronavirus-discriminates-against-black-lives-through-surveillance-policing-and-the-absence-of-health-data-135906

Coronavirus is not the great equalizer — race matters (April 2020)
https://theconversation.com/coronavirus-is-not-the-great-equalizer-race-matters-133867

COVID-19 is hitting black and poor communities the hardest, underscoring fault lines in access and care for those on margins (April 2020)
https://theconversation.com/covid-19-is-hitting-black-and-poor-communities-the-hardest-underscoring-fault-lines-in-access-and-care-for-those-on-margins-135615

Racism impacts your health (February 2018)
https://theconversation.com/racism-impacts-your-health-84112

4 ways to close the COVID-19 racial health gap (December 2020)
https://theconversation.com/4-ways-to-close-the-covid-19-racial-health-gap-149426

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Show notes: 

https://theconversation.com/how-we-treat-migrant-workers-who-put-food-on-our-tables-dont-call-me-resilient-ep-4-153275

Related articles: 

COVID-19's impact on migrant workers adds urgency to calls for permanent status
https://theconversation.com/covid-19s-impact-on-migrant-workers-adds-urgency-to-calls-for-permanent-status-148237

Migrant worker segregation doesn't work: COVID-19 lessons from Southeast Asia
https://theconversation.com/migrant-worker-segregation-doesnt-work-covid-19-lessons-from-southeast-asia-155260

Profits trump COVID-19 protections for migrant seafood workers in Atlantic Canada
https://theconversation.com/profits-trump-covid-19-protections-for-migrant-seafood-workers-in-atlantic-canada-154920

Status for all: Pathways to permanent residency in Canada need to include every migrant
https://theconversation.com/status-for-all-pathways-to-permanent-residency-in-canada-need-to-include-every-migrant-157855

ICYMI: 

Migrant workers face further social isolation and mental health challenges during coronavirus pandemic
https://theconversation.com/migrant-workers-face-further-social-isolation-and-mental-health-challenges-during-coronavirus-pandemic-134324 (April 2020)

Coronavirus: Canada stigmatizes, jeopardizes essential migrant workers
https://theconversation.com/coronavirus-canada-stigmatizes-jeopardizes-essential-migrant-workers-138879 (June 2020)

Canada’s Emergency Response Benefit does nothing for migrant workers
https://theconversation.com/canadas-emergency-response-benefit-does-nothing-for-migrant-workers-136358 (May 2020)

Full transcript: 
https://theconversation.com/how-we-treat-migrant-workers-who-put-food-on-our-tables-dont-call-me-resilient-ep-4-transcript-154630

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Show notes: 
https://theconversation.com/how-to-spark-change-within-our-unequal-education-system-dont-call-me-resilient-ep-3-152355

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Short-term anti-racist training is not enough to counter systemic racism in Canadian education
https://theconversation.com/short-term-anti-racist-training-is-not-enough-to-counter-systemic-racism-in-canadian-education-152725

How to curb anti-Black racism in Canadian schools
https://theconversation.com/how-to-curb-anti-black-racism-in-canadian-schools-150489

Black History: How racism in Ontario schools today is connected to a history of segregation
https://theconversation.com/black-history-how-racism-in-ontario-schools-today-is-connected-to-a-history-of-segregation-147633

Canadian universities: 10 years of anti-racist reports but little action
https://theconversation.com/canadian-universities-10-years-of-anti-racist-reports-but-little-action-153033

Full transcript:
https://theconversation.com/how-to-spark-change-within-our-unequal-education-system-dont-call-me-resilient-ep-3-transcript-155092

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Show notes: 
https://theconversation.com/how-to-deal-with-the-pain-of-racism-and-become-a-better-advocate-dont-call-me-resilient-ep-2-154631

Related article: How to be a mindful anti-racist: 
https://theconversation.com/how-to-be-a-mindful-anti-racist-147551

Full transcript:
https://theconversation.com/how-to-deal-with-the-pain-of-racism-and-become-a-better-advocate-dont-call-me-resilient-ep-2-transcript-151652

Join The Conversation about this podcast:

Twitter: https://twitter.com/ConversationCA  #DontCallMeResilient

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Show notes:
https://theconversation.com/whats-in-a-word-how-to-confront-150-years-of-racial-stereotypes-dont-call-me-resilient-ep-1-153790

Cheryl’s related article: How ‘Uncle Tom’ still impacts racial politics
https://theconversation.com/how-uncle-tom-still-impacts-racial-politics-152201

Full transcript:
https://theconversation.com/whats-in-a-word-how-to-confront-150-years-of-racial-stereotypes-dont-call-me-resilient-ep-1-transcript-154541

Join The Conversation about this podcast:

Twitter: https://twitter.com/ConversationCA  #DontCallMeResilient

Instagram: https://www.instagram.com/theconversationdotcom

Facebook: https://www.facebook.com/TheConversationCanada

Newsletter: https://theconversation.com/ca/newsletters/

Contact us: theculturedesk@theconversation.com

Learn more about this podcast:
https://theconversation.com/dont-call-me-resilient-a-new-podcast-from-the-conversation-149692

Join The Conversation about this podcast:

Twitter: https://twitter.com/ConversationCA #DontCallMeResilient

Instagram: https://www.instagram.com/theconversationdotcom 

Facebook: https://www.facebook.com/TheConversationCanada

Newsletter: https://theconversation.com/ca/newsletters/

Contact us: theculturedesk@theconversation.com