Build a healthcare systemand workforce to delivermen’s programs and services
must abolish current systems of colonialism. must study the origins of healthcare and what groups of people it benefitted and left out. how did western bio-medical science possibly contribute to men's health problems
Invest in an
how are these investments going to process? in the form of grant proposals, or needs based rewards? how can it be treated less as a competition but rather a financial support for all NGOs and public institiutions?
Movember wants to work with thefederal, provincial and territorialgovernments and a wider set of sectorpartners to build a healthcare systemthat reaches, responds to and retains
this movement is very political, and must understand the agendas of each winning party of provinces, municipals, and federal. must understand the the upward trends of what each political party priortizes, how also foreign policies and economics has changed the trajectory of Canadian politics.
his kind of warrior is notone defined by violence but by love. An ogichidaais someone who dedicates their entire life
Ogichidaa, part of the Anishnaabe language, means a person held in high esteem due to their large heart. This kind of warrior is not one defined by violence but by love, meant to dedicate their entire life to building sustaining and protecting community.
ogichidaa is different. The word breaks downinto three stems: ogi (“esteemed”), gichi (“large”),and ode (“heart”). Brought back together, the term“ogichidaa” means a person held in high esteemdue to their “large hear
there are different kinds of masculinity representations aside from western or post colonial culture.
Tailor healthcare communication and languageto reflect men’s everyday interactions
Tailoring healthcare and scientific language to speakable and accessible terms for everyone who has not reached into the same depths of academia. For men of different languages and backgrounds who hadn't completed education, still requires a form of information to understand their health issues.
Colonization led to the suppression of Indigenouscultural practices and systems which impactedmen’s contributions to leadership, teaching, andfamilial/kinship networks. A process of healing thesehistorical harms can be achieved by consideringculturally-specific healing practices but alsopractices that promote positive identity for all me
While I understand that this report has posted links to other Indigenous reports. It still needs to mention how colonialism is an ongoing project. How was the kinship broken and why. How does Canadian laws, politics, and social systems affect Indigenous communities? Sixities scoop, residential schools, starlight tours, MMIW, etc.
oung men, gay and bisexual men,South Asian and Black men andmen who reported having a mentalhealth condition were more likelythan men overall to experiencebarriers to effectively
How can we intersect and connect colonialism to the South Asian and Black diaspora communities in Canada.
the3 most common factors associated with men’ssuicidality (i.e., suicidal thoughts, plans and/or suicide attempts) are alcohol or drug use/dependence, being unmarried, single, divorced orwidowed, and having a diagnosis of depression
3 common factors of men's suicidality 1. drug use 2. being unmarried, single, divorced or widowed 3. depression
Advance research to mapand better respond to howmen engage with their health,and healthcare services
Centralizing services for men by connecting with NGOs and cultural communities, keeping a telehealth and in person communication with men.
nvest in community programs including those in sports, schools andonline to improve mental health literacy reaching all Canadian boysaged 12–18, and prioritizing those facing health inequities.1.2 Support services that promote boys and men’s emotional and relational health,and build a sense of belonging to improve men’s social connectedness.1.3 Partner with Indigenous men and men from communities living inmarginalizing conditions to co-design men’s mental health literacycampaigns that improve engagement and positive connection withhealth promotion services and programs, maintaining the centrality of
How can FSP join the services that can promote boys and men's emotional and relational health.
However,we do not address the economic costs related tothe health of trans and non-binary people, women’shealth,
there needs to be research on trans and non-binary people, the gender spectrum in relation to men's health
This report focuses on the connectionsbetween gender and health
main focus on men's health
The Black Shoals desperately honorsand protects. As a metaphor, the shoal cannot be reduced to the ocean, theshore, or an island. It always has the potential to be something else thatcannot be known in advance.
I think the author challenges Brathwaite's perception of the older black woman sweeping the sand outside of her home. The author incorporates the black shoal as a representation of the lady performing her morning routine. The sand travelling to her house was also once on shore, now reaching the Land including her house; this completes the black shoal.
I offer thespace of the shoal as simultaneously land and sea to fracture this notionthat Black diaspora studies is overdetermined by rootlessness and onlymetaphorized by water and to disrupt the idea that Indigenous studiesis solely rooted and fixed in imaginaries of land as territory.
To summarize this introduction, shoals are the outcome of years of friction and contact between Land and Water, often not trackable in certain typography, man-made maps and technologies. Nature forms these shoals at its own time, and not by the expectations of our materialistic times.
When the ocean is at low tide, one might be able to wade from theshore beyond a break in the waves and into deeper water or a trough tothen come upon very shallow water (or a place where the ocean floor sur-faces), where one can finally stand on sand again. Many who fish find theshoal to be an ideal spot. A school, or gathering of fish, also sometimesdescribed as a shoal, often gathers at the sandbar’s edges to feed on vege-tation. Thus, a shoal is a good spot for catching fish. While also used todescribe nongeological matter such as a school of fish, the term is rarelyused in humanistic terms, however. Declining in use after the eighteenth
The relation of the shoal for other humans and nature. Similar to the Sap Tree story mentioned at the Tipi.
Throughout The Black Shoals, Black thought,movement, aesthetics, resistance, and lived experience will be interpretedas a form of chafing and rubbing up against the normative flows of Westernthought. Specifically, The Black Shoals will interrupt and slow the momen-tum of long-standing and contemporary modes and itineraries for theoriz-ing New World violence, social relations, Indigeneity, and Blackness in theWestern Hemisphere.4
As Professor Sherwood had mentioned in this week's lecture, a shoal is a natural bank or ridge made up of rocks or gravel in the sea, often hazardous for ships.
Given the move toward mandatory integration of Indigenous perspec
I first had a thought about one of the research articles I analyzed for a mental health project where a mental health service conducted a similar experience at a remote town in Nunavut to see how mental health services can be distributed at low remote communities. But I want to avoid the relational assumption of different Indigenous communities.
130First Peoples Child & Family Review | v14 | n1 | 2019Conversational method in Indigenous research© Kovachbeneficial to Indigenous students in the K-12 school system requires an anti-racist and decolonizingknowledge of Indigenous worldviews, community, and cultural norms (
Project Two could be breaking the intergenerational trauma amongst the Indigenous students at their school system.
The study found that an Indigenous methodology includes evidence of atribal epistemology, integration of a decolonizing aim, acknowledgement of preparations necessary forresearch, space for self-location, a clear understanding of purposefulness and motivation of the research,guardianship of sacred knowledges, adherence to tribal ethics and protocol, use of Indigenous methods(as conversation and story), and giving back
Our class session at the Tipi fulfilled these aspects of Indigenous methodology and was a very successful approach. I am sad to graduate and miss out on seeing Indigenous methodologies like this.
this method involved a small gift and tobacco to show acknowledgement ofthe relationship and respect for the insights being offered.
Tribal epistemology
symbiotic relationshipbetween the Indigenous epistemology, method, and interpretation that qualifies it as an Indigenousmethodology
This should be the relational aspect.
However, when used in an Indigenous framework, a conversational method invokes several distinctivecharacteristics: a) it is linked to a particular tribal epistemology (or knowledge) and situated within anIndigenous paradigm; b) it is relational; c) it is purposeful (most often involving a decolonizing aim); d) itinvolves particular protocol as determined by the epistemology and/or place; e) it involves an informalityand flexibility; f ) it is collaborative and dialogic, and g) it is reflexive.
I need to remind myself not to generalize the workshops and groups I was apart of as most of them did not involve tribal epistemology.
“collaborative storying” (p. 6), which positions the researcher as aparticipant. As both parties become engaged in a collaborative process, the relationship builds anddeepens as stories are shared
Similarly, I supported a recent workshop at UTM where Iranians came together to explain their stories, and to also hear my Iranian professor being first-hand affected by the war in the Middle East really made my realize my standpoint of being a privileged Canadian person, to be "geographically lucky"
Kuper Island Residential School. In reflecting why she chosestories as a method for her research, she reminisced on the stories her grandmothers passed along to her,how these stories shaped Thomas’s core being, and that such stories were “cultural, traditional,educational, spiritual, and politica
As a student enrolled in Indigenous courses for over 2 years now, I hadn't realized how recent Residential schools lasted. To hear out my Indigenous friends, classmates and professors and see how they have been affected by it really impacted my point of view.
Thomas goes on to state that storytelling has a holisticnature that provides a means for sharing remembrances that evoke the spiritual, emotional, physical, andmental.
I felt this exact same way while hearing out my classmates and Professor's Sherwood's recollection of memories with nature at the Tipi. The mixed stories of the positive and negative associations not only brought our group together but it highlighted the influence that post-colonial systems have on Earth and our relations with it.
Thomas (2005) utilized a storytelling methodology in her graduate research
This resonates with me because my WGS373 course with Dr.Farokhi involved a trauma-informed workshop where we had to recite to each other our stories, anything significant, which not only brought out emotions but an appropriate, consented and ethical way of sharing information with one another.
A decolonizing perspective is significantto Indigenous research because it focuses on Indigenous-settler relationships and seeks to interrogate thepowerful social relationships that marginalize Indigenous peoples (Nicoll, 2004). Interrogating the powerrelationships found within the Indigenous-settler dynamic enables a form of praxis that seeks outIndigenous voice and representation with research that has historically marginalized and silencedIndigenous peoples (
How does a researcher exactly execute this? To navigate Indigenous-settler relationships involves reviews and analysis of archives and contracts signed off between settlers and Indigenous people. It does not capture the context of the Indigenous perspective whatsoever. There was no significant relationship besides a contract.
it is notthe epistemological centre of an Indigenous methodological approach to research
correct.
decolonizing
anticolonial* I'm sorry but I believe we need to stray away from the term decolonization in order for the Indigenous paradigm to exist and function.
When using the term paradigmatic approach in relation to Indigenous methodologies, this meansthat this particular research approach flows from an Indigenous belief system that has at its core arelational understanding and accountability to the world (Steinhauer, 2001; Wilson, 2001). Indigenousepistemologies hold a non-human centric relational philosophy
Following up with the introduction of this reading, to research in Indigenous methodologies requires to unlearn and dismantle from Western knowledge.
ethics, accommodation, action, control, truth, validity, andvoice
Relational assumption. So there are assumptions of Indigenous communities and their families in Western research?
ontology, epistemology, and methodology)
So the issue is that the western perception of a paradigm is only the the basis of ontology, epistemology and methodology, which is not flexible at all to different kinds of knowledge outside of Western institutions.
In a paradigmatic approach to research, be it Indigenous or otherwise,methods ought to be congruent with the philosophical orientation identified in the research framework toshow internal methodological consistency.
The research framework should be consistent with the paradigm that it is supposed to follow. In terms of Indigenous frameworks, the research should not be extractive by any means, regardless if it is Indigenous or not. But I do believe if a non-Indigenous researcher is researching with an Indigenous framework, it requires a lot of guidance, check-ins, and working simultaneously with Indigenous communities, and getting feedback from them, not as participants but as the audience who are also the experts.
heconversational method is a means of gathering knowledge found within Indigenous research. Theconversational method is of significance to Indigenous methodologies because it is a method of gatheringknowledge based on oral storytelling tradition congruent with an Indigenous paradigm. It involvesdialogic participation that holds a deep purpose of sharing story as a means to assist others.
Article focuses on conversational method
As a result, I have much to unlearn as a biologist.
This correlates with Sarah Ahmed' feminist killjoy, the homework to unlearn everything, including the sciences; this is the works of becoming a feminist (Ahmed 2016).
Linnaean“marriage of plants” produced modern reproductive biology and its battle ofthe sexes.
I came back to this after reading the disability and paragraph and the authors' prospective at the end. I realize that scientists like this are ignorant on understanding plants. He clearly lacked the initiative to study plants and instead plastered his perception of plants based on societal expectations.
They cannot move, and yet they can do so much! Thelanguage of movement and ableism is striking in the plant literature,
I notice a common pattern from sex to disability, where plants are always humanized when being studied.
obility is a mindset of theable-bodied human as prototype, and in built worlds that restrict rather thaninclude.
How can we correlate ableism to plants?
In detailing why and how plants have sex, we mustask whether plants actually have sex. Is sex, modeled around human reproduc-tion and its embrangled histories, the best term for what plants do?
I was always very confused about this as well. How do plants and animals without mammal genital get involved in "sex"? Why is their reproduction always sexualized?
not all accessible
This reminds me of an aspect of eco-fascism where living things are priortized over human beings. This becomes racialized when Global South countries are judged for poor environmental practices. https://earthworks.org/blog/eco-fascism-a-tangible-present-danger/
For example, howdid the tumbleweed, a foreign and indeed invasive plant, become an icon ofthe American West? Why are some plants reviled and others celebrated?
This reminds me of the invasive species of the European Pine trees placed in Palestine during the Nakba. The Israeli forces planted pine trees while occupying Palestinian villages to replicate the European infrastructures, this is a biological warfare of colonialism (Josephson 2025). https://origins.osu.edu/read/environmental-nakba-israel-palestine-water
Recent efforts of digitization and decolonization have done little toalleviate colonial legacies. Colonial-era practices endure
With the rise of anti-South Asian sentiment, South Asian countries are posted on social media with negative criticism of the polluted rivers, and littered streets; media consumers use this as an excuse to dehumanize South Asian people. But South Asian countries are lack the studies and sources for environmental work, as well as the politics involved, lobbyed by the BJP right wing Indian party and the Trump administration.
Incontrast, Africa and Asia herbaria house far fewer specimens than are collectedthere. Of the specimens with digital images, 80 percent are held by Europeanand North American institutions,
The author explains that botany has only been properly studied at Europe and North American institutions, compared to the rest of the world such as Africa and Asia where specimens are barely discovered.
The questions are central to our embrangled histories. We travel theLinnaean labyrinth in five pa
Banu's introduction is very metaphorical to the term Labyrinth, making her book very enaging for readers, especially non-stem students like myself.
But whatever the name, the same histories andissues persist.
Science is often very exclusive to stem students, or its western epistemologies as Harding explains is only comprehensible from a anglo saxon male perspective. Banu encurages botany to be accessible to everyone, making learning and findings unlimted, and creating that change of feminist science.
I have retained the term botany, but you caneasily substitute newer terms like plant sciences or plant biology
Banu reassures to her readers that botany and this book is for everyone to read, which is why she is inclusive with these scientific terms.
Both queer and disability studies have blossomed into ecological thought.Queer and trans ecologies have pushed for a more expansive understandingof the world in terms of rethinking ethics and multispecies entanglements.
This challenges Linnaeus notion of the male and female genitalia of plants, and his concept and time of the sex reproduction of plants correlating with the nuclear family tradition. If scientists like Linnaeus could not comprehend the difference of time with the growth of plants, they would be labeled as weird, or the way human beings are labelled, "queer", a term now reclaimed by the queer community.
After all, plants are forever forced intohuman time for science and commerce—botany, agriculture, horticulture, andplant biotechnologies.
I appreciate how Banu correlates the growth and sciences of a plant to queer theory. She pulls apart the definition of queer as not only a homosexual term but something does not align the strict labels and frameworks that human beings apply. She explains in a way that nature and plants are queer in itself if humans wanted to label it.
The bookis inspired by multiplicity, hybridity, interdisciplinarity—epistemologies andmethodologies drawn from many disciplines, multiple methods to engagewith the plant world, and multiple genres of writing.
The author explains decolonization to not be a simple process, and they previously mention how colonization was a huge project. For that reason, we need to approach colonization with variaety of other resources also affected, creating a bigger alternative project.
My main goals are threefold: explore how botany was shaped by colonial-ism; demonstrate how that history endures in contemporary botany; and askhow we might undo these legacies to imagine an interdisciplinary and coun-tercolonial botany that is less anthropocentric and more empirically attunedto plant worlds
This is the author's thesis to challenging the colonial science and overturning it with feminist science and botany.
Histories of care work remain deeply feminized and racialized
This reminds me of a conversation I had in my sociology class about hate crime and racial discrimination in the healthcare systems. How the demographics of nurses are BIPOC and women, and have faced tremendous racism and sexism at workplace during the COVID-19 pandemic.
Under“the medical model,” disabled and queer bodies were pathologized as lesser,deviant, and undesirable, with profound consequences.
How the colonial mindset truly affected the kinship and families in South Asia, leaving countries like India truly displaced and underesourced. How this broke families apart by not believing in disabilities and making children feel less valuable in a competitized society, catching up to the first world countries.
Lost, forgotten, and erased are the genealo-gies of women of color feminists, indigenous feminists, and postcolonial, dias-poric, crip, queer, and trans feminists, who have always written more syncreticsymbiotic stories that do not privilege the “human.
These are the multitude of genres the author speaks on, to taking epistemology at a radical stance.
I take an epistemologically radical stance.I offer a multitude of genres—from disciplinary forms of articles and essays, toautobiographical and biographical entries, memoir, manifesto, fables, fiction,and speculative fabulations
The author encourages to expand epistemology across variety of metholodologies to find more findings, implications and overall increase the studies of the botany field.
As Lorde remindsus, we must celebrate difference by attending to our shared histories
The author challenges Linnaeus concept of labeling human beings and living things from a negative perception, the way that hethinks. Lorde is used here to explain that studying plants can involve celebrating their differences.
I wantto create bodies and landscapes without centers and peripheries and withouthierarchical ordering
The author answers their question so beautifully at the very end of this paragraph. Instead decentering the human out of plants, the author visualized a space where humans, living things and plants exist without a hierarchy, an eco-cosmipolitanism, the idea that all humans, animals, and living things are members of a single community.
nature is consistently gendered feminine (for example, “mother nature”), bi-ology has persistently shaped the workings of nature as masculine and patri-archal—nature red in tooth and claw.
In what way nature is considered feminine as mother nature? What are "the maternal instincts" of nature that are constructed by the patriarchy to call something mother nature?
Botany wasin the forefront of debates on female education, and writings in the eighteenthcentury reveal an “ambivalence in the process of the feminization of botany.”5
This is the kind of feminist epistemology that Hardings encourages in her reading about the feminist research method.
Linnaeus’s nuptaiae plantarum (or the marriageof plants) opened up a polyandrous and polygynous sexual imagination wheremultiple husbands and wives were housed in flowers.
I find it quite pathetic how easily people sexualize objects and living things and I cannot understand how that works, but I see the influence of scientists like Linnaeus encouraging this type of objectification in scientific studies. This reminds me of Paasnonen's concept of objectification, where people and things simply exist to be objectified, and that is due to the cultural dynamics and social constructions of a society.
He organized plants and flowers around an anthropo-morphic imagery and in sexual binaries—male and female. In flowers, stamensbecame male and husbands, and pistils became female and wives; fertilizationwas likened to husbands and wives on their nuptial flower bed consummating asexual union and marriage.
The author beings with a strong evidence of the sexism uprooted in the plant biology of the classification of species. This correlates with Mulvey's concept of phallocentrism, where the attraction of a woman is centred by the male genital. In the sense of this reading. Linnaeus has labeled plants based on human anatomy, aligned with social contructions of rigid gender roles.
As I hope to show in this book, plant biology poorly captures the richness of
The author's main point of this chapter and this book is to highlight the colonial epistemology and influence on plant biology and how it lacks accuracy on the study of plants. The author recommends different epistemologies, especially the field of botany and how it is beneficial for the study of plants, also encouraging social justice. (p.1-2).