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Research Briefs, Science & Technology

Designing culturally safe interventions in obstetrics

by Sofia Kuttner Lindelow on

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Sept. 28, 2025, marks five years since the death of Joyce Echaquan, a 37-year-old Atikamekw woman who died of pulmonary edema—fluid accumulation in the lungs—due to medical negligence in a northern Montreal hospital, Centre Hospitalier de Lanaudière. Joyce livestreamed the persistent mistreatment and discrimination she endured while seeking medical attention, sparking public outrage over the racist practices and lack of cultural safety. This ultimately led to the development of Joyce’s Principle: A call to action that aims to end systemic racism by guaranteeing Indigenous Peoples’ equitable access to all social and health services without discrimination.

In a recent study in the Journal of Transcultural Nursing, Hilah Silver, a doctoral researcher in McGill’s Department of Family Medicine, aimed to design culturally safe practices for Indigenous birth in a Montreal high-risk obstetrical unit following Joyce’s Principle. 

Transfers to specialized obstetric care units prevent pregnant people from getting critical community and family support. They also limit access to traditional Inuit and Cree perinatal traditions and foods; this detachment is one of the primary stressors evacuees face. These observations motivated a working group of perinatal nurses and physicians in the high-risk obstetrics unit to develop short-term cultural safety interventions alongside Indigenous collaborators that are already driving meaningful impact.

“[We] focus on a sense of safety and respect as defined by the communities themselves, and how that gets embedded and realized in the services provided,” Silver explained in an interview with The Tribune.

The study also used a participatory research framework, ensuring that Indigenous stakeholders participated in the conceptualization, design, and continuous involvement in research processes. Together, Joyce’s Principle and the participatory research framework guided the development and implementation of interventions to address the negative consequences associated with maternal evacuation.

In phase one, Silver and an Inuk researcher consulted 14 Inuit and Cree participants and 26 Indigenous and non-Indigenous perinatal providers to operationalize Joyce’s Principle within the unit. 

“A lot of the community consultations took place during the pandemic,” Silver noted. “[It was] incredibly challenging to navigate.” 

Even so, the consultations centred community-defined safety and generated a clear set of priorities for change. Four key interventions were distilled in the second phase: Developing and testing an Indigenous-led cultural safety training program for perinatal staff; increasing family presence and support during childbirth; improving access to traditional country foods; and supporting Inuit and Cree perinatal traditions.

The cultural training program involved two online presentations. The first was an introductory presentation led by the Nunavik liaison midwife, focusing on Inuit health, the realities of northern living, and the current healthcare system in Nunavik. The second was given by a Cree midwife and a patient partner on informed choice versus informed consent. These were followed by in-person workshops with Inuit midwives to deepen understanding of perinatal traditions and methods of supporting families in the context of evacuation. 

Staff completed questions before and after the training, demonstrating that this program not only provided knowledge of cultural safety, but also increased the use of the knowledge in practice. Although evaluating Cree and Inuit satisfaction with the interventions and their impact on maternal-infant health outcomes is ongoing, Silver explained that the independent impact assessment of the Inuit midwifery workshop was positive.

“It showed an important increase in our hospital staff’s sense of ability to act on, and be aware of their knowledge and actions about cultural safety,” Silver said.  

Alongside the workshop series, the team expanded visitor policies, installed food storage facilities, and expanded access to Inuit and Cree cultural items and perinatal traditions. Initial feedback on these interventions was encouraging, indicating rapid uptake and promise for meaningfully improving outcomes. 

Ultimately, this demonstrates how Joyce’s Principle can move from pledge to practice, and illustrates the importance of keeping collaboration at the centre of the design, implementation, and evaluation of research. Continued efforts such as these are vital for decolonizing medical frameworks and ending systemic racism embedded in healthcare in Quebec and beyond.

Behind the Bench, Sports

“Unofficially the best,” McGill Women’s Squash aims to secure varsity status

by Ivanna Zhang on

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The McGill Women’s Squash Team has emerged as one of the most successful in Canada since the COVID-19 pandemic. The players have rebuilt their team and gone on to capture two consecutive Jesters League Championships in 2024 and 2025. This year, they are aiming for a third straight title—all without varsity status.

McGill Squash Head Coach Yvon Provençal explained in an interview with The Tribune just how involved the players are in overseeing the team.

“[The team members] select good leaders for captains who take care of the organization,” he said. “I do the coaching, but [the students] organize. [….] We’re getting some of the top players in North America.”

Unlike varsity sports like football, hockey, basketball, or soccer, squash at McGill is classified as a ‘club sport.’ As a club sport, the team receives no university funding and cannot attend some official competitions.

Each year, the Women’s Squash Team plays in the Jesters League, a competitive Ontario league of 10 universities. The league features four meets over six months each season. Two are sectionals, where two teams compete, and two are crossovers, where all teams gather to play. 

Despite winning the Jesters for two years straight—and therefore proving the team’s ability to compete with, and often outperform, teams in the Ontario University Athletics (OUA) league—the Women’s Squash Team is unable to participate in the OUA Championships due to their lack of varsity status. 

Sofia Llewellyn, co-captain of the McGill Squash team, explained how frustrating this exclusion is in an interview with The Tribune.

“I think our biggest [question] is why can’t we just play in the OUA?” she asked. “We’ve played all the teams in [Jesters] and beaten all of them. We are unofficially the best women’s [university] team in Canada.”

Former team captain Ava Bicknell added in an interview with The Tribune that the team feels stuck.

“I think we’re still at a kind of stagnation where we can’t go much farther until we get the varsity status,” she said.

Squash’s lack of varsity recognition affects more than just its competitive opportunities, Llewellyn explained. Without university funding, the team must handle every administrative detail on its own, from organizing travel and accommodations to fundraising for tournaments. 

“We have to drive on our own to get to tournaments,” Llewellyn said. “And then we stay at hotels that are far away from [the tournaments] because they’re cheaper.” 

Despite these challenges, the team has also worked to raise funds on campus. Bicknell shared that the team hosts events to teach McGill students squash, and takes an active role during McGill24, the university’s annual fundraising and community engagement day. 

“McGill24 is a big, big thing for us,” Bicknell said. “I think bigger for us than some of the other varsity sports because we solely rely on [that event] for money.”

The team’s accomplishments have not gone unnoticed. Llewellyn pointed out that Squash Québec has donated to the McGill team over the past few years during McGill24 to show their support. The team also earned a sponsorship deal with Dunlop.

However, this year’s team has still reached out to McGill Athletics about earning varsity status; according to Llewellyn, a review of all McGill teams will take place this semester to determine which programs receive this status based on team performance, among other criteria. Due to funding limitations, only a select number of teams will be classified as varsity. 

“It’s a lot more difficult to get the varsity status than people may think,” Llewellyn said.

The team, per Bicknell, is encouraging all McGill students to come support them at their first sectional on Oct. 4, held at the McGill squash courts near the B2 Gym.

“It helps raise awareness that we have a team, that we’re a strong team, and it puts some respect on the sport,” she said. “For us, the main thing is being a student and an athlete. Let us relax a little bit and not have to handle all the organizing, travel, and fundraising strictly on our own, but have McGill bear some of that burden as well.”

McGill, News

McGill hosts “Reconciliation and Resistance” keynote with Dr. Niigaan Sinclair

by Eren Atac on

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McGill’s Office of Indigenous Initiatives hosted a keynote conversation titled “Reconciliation and Resistance: Where Are We Now?” on Sept. 24 in the Donald E. Armstrong Building. The talk was led by Dr. Niigaan Sinclair—Anishinaabe scholar at the University of Manitoba and son of Truth and Reconciliation Commission (TRC) Chairman Murray Sinclair—and moderated by Veldon Coburn, Faculty Chair of the Indigenous Relations Initiative at McGill. The keynote aimed to reflect on Canada’s progress since the release of the TRC’s 94 Calls to Action in 2015. 

The TRC operated from 2008-2015 as part of the Indian Residential Schools Settlement Agreement, and worked to document the history and impacts of Canada’s residential school system. Over six years, the commission gathered testimony from over 6,500 witnesses, including survivors, about the residential school system. In 2015, the TRC released their final reports, including 94 Calls to Action directed at governments, institutions, and Canadian society to address the enduring effects of residential schools and make progress towards reconciliation.

The keynote began with a statement from Elder Ka’nahsóhon Kevin Deer, who called on the audience to remember the importance of gratitude and reciprocity in their relationships with the natural world.

“Because all of this love from our Mother comes without fail, and all she asks in return is that we acknowledge and give thanks,” Deer said. “This past Sunday, in our longhouse, we had sacred ceremonies, song, dance, speeches and rituals, because we’re so happy that we’re coming down to the end of the growing season. And our Mother gave us all of this love.” 

Coburn then introduced Sinclair, who began his talk by speaking on Winnipeg’s role in Canada’s Indigenous history, including its residential school system.

“Winnipeg is the ground zero in the center of the continent, and that means that we inherit everything,” Sinclair stated. “Good, bad, great, ugly, we inherit it all. We are the first footsteps. The residential school system [was] the first footsteps of theft of Indian lands, [was] the first footsteps of the imposition of Indian agents and the removal of children.”

He then spoke on the broad lack of knowledge among Canadian court officials on Indigenous rights in the realms of culture, health, and rental subsidies. Coburn furthered the talk by introducing the topic of racism’s far-reaching fiscal impact.

“Racism is a very expensive, bad fiscal policy,” Coburn described. “It’s very expensive to house Indigenous Peoples in jail each year, [costing] about $120,000 to $250,000 [CAD], and that stems from racism in policing, the courts, the correctional system, and education, depriving [Indigenous Peoples] of the opportunities that anyone else has.” 

Sinclair illustrated these systemic inequities through a story shared with him by Manitoba Premier Wab Kinew, who has spent time visiting Indigenous men in youth offender centres. Kinew explained to Sinclair that he initially went to these centres to guide young Indigenous men away from homelessness, addiction, and crime. But what struck Kinew most, Sinclair recounted, was not just the over-policing or poverty Indigenous Peoples experience, but rather the absence of basic opportunities and experiences provided during their upbringing.

“You know how we all had these experiences where we developed fine motor skills?” Sinclair asked the audience. “Because of the removal of [Indigenous men’s] uncles and their fathers into jails before them, they never got a chance to throw the ball in the backyard with another person. Think about all of the social skills and fine motor skills they never had the opportunity to learn. And then suddenly you thrust them into positions and jobs in which they’re [expected to have those skills].”

Sinclair then returned to the topic of the residential school system, emphasizing how it stripped Indigenous children of their cultures and identities. He highlighted the significance of the orange shirt as a symbol of resistance. 

“[Your home] was a place in which you were fostered and grown, and your language and tradition was there, and most markedly, your grandmother was there, who gave you an orange shirt and said, ‘Please wear that for your memory,’” Sinclair described. “[At residential schools], you couldn’t even wear the orange shirt. That’s why [Orange Shirt Day happens]. We put on that orange shirt because we say enough is enough with the division, enough is enough with the hate to decide wonderful people don’t matter. We’re going to do this. We’re going to say, ‘Everybody matters for one day.’”

The keynote concluded with a closing remark from Deer, who offered a broad reflection on the roots of Indigenous inequality in Canada and the need for collective change. 

“All of these things that we’re doing are coming back to haunt us,” Deer stated. “We don’t like how the air is contaminated, the water is contaminated, the land is contaminated, and the food that we eat is all full of chemicals and pesticides. But there is a solution. [….] The common denominator of this problem is money. If we understand that, why can’t we change? We can come from a place of love, seeing everybody as equals.”

Album Reviews, Arts & Entertainment, Music

‘This Pretty Agony’: Our shared plight echoed in song

by Alexandra Lasser on

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Uncertainty, disappointment, anger, and numbness have become commonplace descriptors for life in the 21st century. Ottawa-based rock band Touch Grass offers a beautiful exploration of these complex emotions in their debut EP, This Pretty Agony. The songs are sung and written by Adam Blasl, who is accompanied by Cameron McGetrick on bass, producer of the EP Flynn Graham on guitar, Abigail White on vocals, and Luka Eriksen on bassoon, all supported by the strong percussion of Bradley Lapensée. While Blasl is the songwriter, all members contributed to the musical direction of the EP. 

This Pretty Agony takes listeners on a journey through six songs about struggling to find purpose in an overwhelming world. The first song, “Reason,” invites listeners to reflect with Blasl as he contemplates meaning and motivation. His sombre plea for a reason to live is contrasted by the light and playful instrumentation, suggesting a more hopeful attitude: Purpose is something that exists and can be found.

Touch Grass introduces the duality of emotions at the heart of the EP in the aptly named second song, “Apathy & Rage.” Where rage is filled with energy and motivation to promote change, apathy is resignation, an acceptance of the tragedy of our time. 

“The idea that we have no control is an illusion,” Blasl stated in an interview with The Tribune. 

Apathy is a result of overwhelming rage, yet it is constantly at odds with the desire to seek progress. The two play out in every song—not only in Blasl’s lyrics, but also in the balance between jazz and rock. In constant conversation, the two styles serve to introduce a wide spectrum of feelings and messages unique to this EP. 

The EP crescendoes with “The Gish Gallop” and “Helical Memory,” the EP’s single. The first is a song infused with energy. As bossa nova elements propel the song into the chorus, vocals swell and crash over a raging beat that mirrors a horse’s gallop. This anger explodes at the end of the song with a bright guitar riff before being transformed into apathy in “Helical Memory.” The concept of apathy is nuanced, with lyrics exploring how our reality echoes the past and how all of our emotions have been felt before. Instead of hopelessness, however, the song evokes a sense of comfort and continuity—dread and disappointment with the world are not unique to this generation. This perspective lessens the burden of our own heavy emotions. This gentle positivity comes through musically with soothing violin, as well as the bass line, which remains upbeat throughout. 

“The main purpose of the EP is just to let people know that they’re not alone in the feelings they have. They’re shared by a lot of people,” Blasl stated. 

This idea is explored through vulnerable lyrics describing feeling lost and alone, which invite listeners to relate and feel relief at hearing their innermost thoughts echoed in song. 

The last two songs return to the introspective space from the beginning of the EP. Although at the start, listeners were only audience to Blasl’s plight, the band has recentered personal struggles as communal, now allowing listeners to hear their own thoughts shared and sung with them. “Tow the Line” laments the uncertainty of one’s role in life. The beginning explores the sense of resignation at one’s place until the introduction of percussion, which transforms this apathy into motivated anger to seek personal improvement. 

The final song, “What’s The Rush?,” closes the EP with a warm embrace. Soft vocals and harmonies over quiet percussion plead with time to slow down. The song becomes a lullaby, soothing listeners. Despite the sombre themes explored, the EP remains comforting and uplifting. Touch Grass reminds us that there is always community in dark times and illuminates the beauty of our shared plight. 

This Pretty Agony is available to stream on all platforms.

Out on the Town, Student Life

Taking curiosity off campus

by Tamiyana Roemer on

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Classes define student life. They structure our days, determine our cohorts, and funnel our inquiry. Academic courses may be the most influential classes in our lives, but they are not the only ones available to us. Montreal is full of beginner-friendly workshops that offer alternate outlets for our curiosity and creativity. The Tribune has put together six classes around the city to add to your weekly schedule—no midterm exams required.

Matcha preparation

Montreal’s thriving cafe culture has made it easy to find a good cup of coffee—but when it comes to matcha, the options can be disappointing. If you’re tired of paying $10 CAD for swampy-coloured lattes, it may be time to take matters into your hands. At Sakao Japanese Tea, you can enroll in a workshop led by Reina Sakao, a fourth-generation member of a Japanese tea house. In this hands-on class, you’ll learn proper matcha preparation techniques while exploring the history and production of this beloved tea. You’ll also get to taste four different grades of matcha and three types of Japanese sandwich-style desserts called Monaka.

Pottery wheel throwing

If you’ve ever dreamed of trying your hand at pottery, Les Faiseurs offers the perfect entry point. Their two-and-a-half-hour introductory class will teach you the basics of wheel throwing in a beautiful, welcoming studio. Designed specifically for complete beginners, the session walks you through each step—from centring the clay to shaping your first pieces. Whether you’re looking for a new creative outlet or just want to get your hands dirty, this class is a great way to dip into the world of ceramics. But keep your expectations tempered: You’ll quickly find that mastering the pottery wheel is much harder than it looks. Luckily, Les Faiseurs also offers six-week courses for those who catch the clay bug and want to build on the basics. 

Woodworking

Perhaps you’re ready to replace your screen time with sawdust. Les Affutes offers a variety of woodworking workshops with projects ranging from beginner to advanced. Experts can guide you through a range of courses from simple wood frames to intricate hanging mobiles. Under their supervision, you’ll learn how to safely use woodworking tools while simultaneously building your next handmade piece and confidence in a fresh skill set. 

Silkscreening

LESPACEMAKER is a community-based workshop that’s helping democratize technical know-how in Montreal. If ink is your medium of choice, their screen printing workshop offers a comprehensive introduction to the art of silkscreening. Designed for first-timers, their four-hour classes walk you through both the theory and practice of screen printing on paper. You’ll learn how to prepare visuals, expose a screen, and work with water-based inks. 

Jazz dance

Cat’s Corner has been bringing the joy of dance to Montreal since 1998. From tap to Balboa, they offer a wide range of swing-era styles in a fun, inclusive environment. New to swing dancing? Drop by for a Friday night intro class—no partner or experience needed. For those ready to dive deeper, their eight-week beginner sessions are a great way to build rhythm on the dance floor.

Knitting

Fibre arts can be daunting. If your self-taught sessions have looked more like knotting than knitting, a class at Les Laines Biscotte might be just what you need. Their six-week sessions are designed to build both skills and confidence, with experienced instructors guiding you every step of the way. For something more flexible, à la carte classes offer drop-in style learning tailored to your schedule and goals. Located around Montreal, these classes are a great opportunity to untangle the basics.

Research Briefs, Science & Technology

New scoping review maps Indigenous harm reduction, barriers, and gaps

by Defne Feyzioglu on

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Indigenous Peoples across North America and Oceania experience higher rates of drug-related harm than other populations. These harms are shaped both by the historical and ongoing impacts of settler colonialism. While Indigenous Peoples in these regions are often willing to access health services that reduce the risks of drug use, access and trust make it difficult to do so. A new scoping review examines the use of harm-reduction services across Canada, the U.S., and Australia, while also highlighting a notable research gap in New Zealand.

After screening 578 references, the researchers distilled the evidence into 28 studies. The majority came from Canada, fewer came from the United States and Australia, and none came from New Zealand. The review covered industry standard tools—needle-syringe programs, naloxone, supervised consumption, drug checking, peer support, and safer-supply alcohol services—and examined where these services are reaching Indigenous communities and where they are falling short.

The review indicated that people who use drugs tend to see harm-reduction services as practical and helpful. However, non-using community members and some providers tend to be more skeptical of their utility. Examples stated in the study range from large urban sites to reservations and regional settings, as well as youth-focused programs in Australia. This suggests the issue is not a lack of willingness to use these services but rather barriers such as constraints on access, visibility, and availability.

Camille Zolopa, first author of the review and PhD candidate in McGill’s Department of Counselling Psychology, explained this in an interview with The Tribune. 

“Whenever Indigenous Peoples who use drugs were surveyed, they tended to be equally interested as non-Indigenous people. [They were] willing to use the various specific harm reduction strategies that were being discussed.”

The review organized barriers with ‘five A’s.’ Approachability is the degree to which services are visible to their intended population. Acceptability is the alignment between clients’ and providers’ cultural and social backgrounds. Availability and accommodation cover service volume, hours and service types. Affordability is clients’ capacity to pay for care. Lastly, appropriateness is the technical and personal quality of care. The literature repeatedly cites low visibility, stigma, and racism in care, as well as short or inconsistent hours and transportation barriers.

The logistics of providing adequate services are more complicated for rural and remote communities. In addition to distance, staffing constraints, and reduced hours—which are common constraints all over—anonymity and privacy become decisive factors in smaller cities.

In terms of solutions, the review noted that culturally grounded approaches and peer roles are associated with higher acceptability. Participants at Canadian supervised consumption sites described peer injection networks as “circles of trust” with “kinship-like bonds,” emphasizing relational care. One study reported “American Indian and Alaska Native” Harm Reduction Talking Circles as highly acceptable, helpful, and culturally aligned, with quality of life improving with the number of sessions attended. Early evidence also linked Managed Alcohol Programs with reconnection to kin and culture.

“[While] there are still some people who express hesitancy, there were others who conceptualized harm reduction as more in line with Indigenous ways of healing,” Zolopa said.

The review also flagged a crucial gap, as no Māori-focused studies from New Zealand were returned in the database searches.

“We didn’t find any studies from New Zealand, and we know that Māori people face a lot of disproportionate drug-related harms, including over-incarceration,” Zolopa said. “It would be great to see more community-based, participatory research.”

Because the evidence base is uneven across regions and interventions, the study stops short of firm claims. Instead, it maps recurring patterns and outlines the next steps: Indigenous-led, community-based evaluations that track outcomes like uptake, safety, and quality of life; comparative work on rural versus urban models; and dedicated research with Māori communities. Simply put, harm-reduction uptake rises when services are clear, culturally safe, and keep clients’ information private.

“Harm reduction is important. It saves lives and people who use drugs,” Zolopa said. “And Indigenous Peoples who use drugs have been on the front lines of this fight for a long time.”

McGill, News

William Clare Roberts dismissed as Vice-Chair of the Committee on Student Discipline

by Ellen Lurie on

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On Aug. 27, the McGill Senate Nominating Committee issued a report calling for the immediate replacement of associate professor of McGill’s Department of Political Science William Clare Roberts in his role as member and Vice-Chair of the university’s Committee on Student Discipline (CSD). 

The committee’s decision followed a post made by Roberts on X on Aug. 23, in which he called for “full economic and military support for Hamas and Hezbollah” as the only “appropriate” means through which to counter the genocide being committed by Israel. Currently, Public Safety Canada lists Hamas and Hezbollah as terrorist entities.

In their report, the Nominating Committee offered two streams of rationale for Roberts’ dismissal: Potential for bias, as the committee expressed fears that Roberts’ personal views may compromise his ability to offer impartial judgments on disciplinary cases, and impact on the public’s confidence in the committee’s integrity and fairness. 

In an email to The Tribune, Roberts provided the letter he submitted to the Nominating Committee following the notice of termination they sent him. In the letter, Roberts emphasized that potential for bias does not constitute reasonable grounds for termination. 

“We have always taken care on the CSD to declare and weed out conflicts of interest,” Roberts wrote. “This does not require disallowing people from serving on the CSD as such.”

Roberts also noted that he self-elected to remove himself from disciplinary hearings against Palestinian liberation activists in an attempt to avoid the very conflict of interest the CSD accuses him of holding.

“I have never chaired a hearing of the CSD that dealt with charges arising from pro-Palestine protests,” he wrote. “That is, in part, because I voluntarily declared my political beliefs and noted that they may create the perception of unfairness.”

Roberts will be on sabbatical until September 2026, when his term on the CSD was set to end. In a written statement to The Tribune, a student of Roberts’ who wished to remain unnamed emphasized Roberts’ commitment to keeping his biases out of course curricula when he teaches at McGill. 

“Professor Roberts began [his] course by clearly stating that any personal activism or political opinions, his or ours, had to be kept separate from class activities,” the student wrote.

On Sept. 17, the McGill Senate approved a motion passing the Nominating Committee’s recommendation to remove Roberts, with 42 in favour, 26 against, and 12 abstaining.

The Students’ Society of McGill University Vice-President University Affairs Susan Aloudat, who serves on the CSD—formerly alongside Roberts—expressed concern with the process through which the Senate approached Roberts’ removal.

“It was unfortunate that this was all done on such a compressed timeline for such a complex issue,” Aloudat wrote in a statement to The Tribune. “I wish this case, which was certain to generate this much debate, was approached differently.”

In a written statement to The Tribune, McGill’s Media Relations Office (MRO) confirmed Roberts was removed from the CSD in line with standard procedures.

“Faculty members […] have responsibilities under University policies, the positions they hold at McGill, and, more broadly, the law,” the MRO wrote.

In his statement to the Nominating Committee, Roberts asserted that his termination was in part due to pressure from outside groups, namely the Centre for Israel and Jewish Affairs (CIJA).

“My continued service as Vice-Chair could erode the confidence of the CIJA, Anthony Housefather, MP, and other loudmouthed bullies,” Roberts wrote. “The Committee has […] laundered and euphemized the charges of external pressure groups, pretending that it is concerned with some principle other than embarrassment.”

Roberts continued to emphasize that his termination is grounded in the university’s appeasement of external groups. 

“The Code of Student Conduct […] makes possible a process of community-based justice,” he wrote. “It is a shame that the President and Provost of the University are leading a charge to undermine that process by making it susceptible to outside political pressure.”

McGill, News

McGill files court order to indefinitely ban on-campus protests

by Amelia H. Clark on

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McGill filed a court order over the summer of 2025 for an injunction that would permanently ban any protests on campus that block access to buildings, ‘bother’ staff, or make noise which disrupts classes. The proposal would enforce indefinitely the mandates of the 10-day provisional injunction passed by the Quebec courts in April 2025; this injunction was granted in response to three-day demonstration programming scheduled by Students for Palestine’s Honour and Resistance (SPHR) during a student strike for Palestine. If the new injunction is passed, only public demonstrations which do not impact McGill students, faculty, or property in the operations of daily life could not be penalized in court. 

The Association of Graduate Students Employed at McGill (AGSEM) joined the team of McGill community members seeking to fight the injunction in court, citing that while the injunction specifically targets pro-Palestine activists, it could easily be used against other student groups in contract negotiations. 

AGSEM Co-President Dallas Jokic stated in an interview with The Tribune that the injunction’s mandates are broad enough to be used against any public demonstration on campus, making it nearly impossible to conduct meaningful strike action. 

“I think it’s no secret that McGill wants to make people nervous,” Jokic said. “They want people to think twice about going out to a protest. They want to discourage people from speaking up against their policies, whether it’s a refusal to divest from Israel or corporations complicit in genocide, or whether it’s a labour union that’s protesting against jobs being cut.”

Further, Jokic criticized the evidence McGill’s law team used in court while seeking the injunction. While the injunction would prevent everyone on campus from holding protests, Jokic asserts that the only evidence McGill has used to justify it pertains to the primary defendant, SPHR.

In a written statement to The Tribune, McGill’s Media Relations Office (MRO) stated that the university is committed to “freedom of expression”.

“The University is seeking, through these proceedings, to uphold […] peaceful assembly while protecting the rights of students to continue their academic journey without obstruction,” the MRO wrote.

The Association of McGill Professors of the Faculty of Arts (AMPFA) is the main arguing party against the injunction in court. Associate professor of the Department of Sociology, Barry Eidlin, told The Tribune that AMPFA believes it is imperative that students oppose this proposal vocally, as, if passed, it would detract from the learning environment at McGill by stifling the right to free speech.

Eidlin further stated that McGill itself has disturbed regular campus activities for demonstrations, such as cancelling classes on the anniversary of Oct. 7, 2023, demonstrating that the concern behind the injunction is not about preserving students’ schedules. He also argued that the way the April injunction was enforced by McGill demonstrates how increased security on campus creates a more dangerous environment for students.

“[The April 2025 injunction] basically meant turning the campus into a police state,” Eidlin said. “My students did not feel safe in that environment, and I did not feel safe in that environment, and my colleagues of colour did not especially feel safe in that environment, because several of them were disproportionately targeted by those security agents.”

The Quebec Public Interest Research Group (QPIRG) Outreach Coordinator Nelly Wat expressed their concerns about the injunction to The Tribune, writing that the broadness of the proposal would allow McGill to penalize peaceful actions, such as distributing flyers, to the same degree as vandalism. 

“It is apparent that for the McGill administration, student protests are always wrong in the moment, but celebrated much later, when it becomes favourable for them to take a stance on a particular political issue,” Wat said. “One wonders if they’re ever going to tire of being on the wrong side of history.”

Eidlin further told The Tribune that, if passed, this injunction would mark a shift away from academic freedom and towards willful ignorance at McGill that would hinder students’ rights to an inclusive and accepting learning environment. 

“The remedy that [McGill is] proposing for creating a peaceful environment is, for many members of the campus community, creating the exact conditions they claim to be trying to prevent,” Eidlin said.

McGill, News, Recap

Recap: Canada recognizes Palestine, UN calls out genocide, and McGill does not divest

by Kaitlyn Schramm on

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On Sept. 21, Canada, under the leadership of Prime Minister Mark Carney, officially recognized Palestine as a state, advocating for a two-state solution between Palestine and Israel. The UK, Australia, and France have also recently announced their recognition of a Palestinian state. 

Carney’s speech on the matter adhered to Canada’s longstanding support for this solution as a means for peace—except, now, Canada formally recognizes both of the states involved. Recognition of Palestine by Canada and other nations creates space for the United Nations (UN) and its member countries to legally oppose Israel, opening the door for Israel to face consequences for breaching the UN Charter. 

On Sept. 16, a UN Commission of Inquiry concluded that Israel has committed genocide in Gaza, citing the scale of Israel’s killings of, blocking of aid to, and forced displacement of Palestinians in its 72-page report. The inquiry states that the prime minister of Israel, Benjamin Netanyahu, is legally responsible for the genocide. 

Amidst these updates, McGill’s Media Relations Office (MRO) maintained that the university will not divest. 

“The analysis by the [Committee on Sustainability and Social Responsibility] confirmed that the University had no exposure to companies involved in the production of controversial weapons at the time of the review [on July 8, 2024],” the MRO wrote to The Tribune.

In an interview with The Tribune, a representative from Independent Jewish Voices (IJV) who wished to remain unnamed expressed that increasing international recognition of Palestine is an overdue show of support.

“It’s so incredibly dangerous for [Canada] to be doing this so late in the game, and […] it’s also such an easy way for the Canadian government to clear their conscience of genocide-enabling and still continue to allow the promotion of arms, [and] still continue to [not take a stance on] the [Boycott, Divestment, and Sanctions] movement,” the representative said. 

The representative also emphasized that IJV’s goals remain the same: For McGill to divest from companies complicit in Israel’s genocide, and to acknowledge the atrocities that have occurred against Palestinians. 

“[Student] demands have stayed the same throughout this entire genocide, and [in] the 75 years before that, and IJV […] has been in coalition with [Students for Palestine’s Honour and Resistance], Law Students for Palestine, all of these other groups, to reinforce this message,” they stated. 

Arts & Entertainment, Film and TV

Zacharias Kunuk’s new film reclaims Inuit myths for Inuit Voices

by Julianne Ellis on

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At the Toronto International Film Festival on Sept. 14, Inuit filmmaker and co-founder of Isuma Productions, Zacharius Kunuk, received the Best Canadian Feature Film Award for his latest work, Uiksaringitara (Wrong Husband). This award recognizes his career’s continued influence—defined by innovation, community, and cultural reclamation. Over two decades after his 2001 hit film Atanarjuat: The Fast Runner, Kunuk once again reclaims myth from the colonial lens, showcasing Inuit life in all its cultural richness. He asserts that Indigenous life is not an archaic history to be caricaturized, but that it belongs to a present and future to be expanded on in Indigenous pop culture. 

Uiksaringitara carries this narrative forward, using its plot to intertwine themes of survival, personal struggle, familial ties, and spiritual guidance into mythology. The film opens with a promise of two young lovers, Kaujak and Sapa, pledged to one another at birth. Their relationship is split apart when Kaujak’s mother remarries after her husband’s death, forcing Kaujak into another camp. She sets out on a journey to find Sapa, guided by spirit helpers, blurring the line between physical and mythical. 

Uiksaringitara also captivates its audience by combining authenticity with imagination. It pushes against Hollywood’s reductive portrayal of Indigenous characters through its careful casting. The film’s cast consists almost entirely of new Inuit actors, allowing community dynamics of traditional narratives and spiritual practices to shine through naturally, rather than be distorted by old Hollywood conventions. His film is not to be examined through the Western lens; shamans and spirit guides are reflections of Inuit cosmology, not metaphors to be critiqued. This intention of creating community, rather than international critical acclaim, is a sentiment reflected by many contemporary Indigenous filmmakers.

Kunuk is not working alone in his reclamation of the screen—he is part of a larger scheme in contemporary Indigenous media. Wapikoni Mobile is a Montreal-based travelling film studio that works with Indigenous youth across Québec and Canada. Their short films construct narratives of everyday life, joy, humour, and continued resilience, despite the harmful stereotypes imposed on them by film history. Abenaki filmmaker Alanis Obomsawin contributes to this larger movement as well, using film as a political tool. In her 1993 documentary Kanehsatake: 270 Years of Resistance, she depicts the events of the Oka Crisis through an Indigenous lens. Her work dismantles the harmful narratives perpetuated by Canadian media, which have often portrayed the Kanehsatake people as violent aggressors. 

In Uiksaringitara, Kunuk’s attention to detail, evident in his use of language, extends to his visual portrayal of Inuit culture. During the filmmaking process, he consulted elders to ensure accuracy in all aspects, notably in the costume department. Their deep knowledge contributed to the rejection of stereotypes through a hands-on approach, as they taught the younger community sewing traditions. The costumes in Uiksaringitara are handmade from caribou and sealskin, using methods of Inuit clothing tradition. Every aspect of these films is reconstructed with painstaking care, not as static museum pieces, but as living things. Compared to old Hollywood’s mocking costumes of fringe jackets and cowboy clothes, the contrast is stark. 

Kunuk’s work also revives the Indigenous tradition of oral history, giving voice to Inuit culture for future generations. Both Atanarjuat and Uiksaringitara are filmed entirely in Inuktitut, with the former being the first Canadian film produced entirely in the language. Québecers in particular know the power of language in preserving culture and building identity. Yet, this urgency rarely extends to the Indigenous languages spoken here long before the arrival of French or English. Their language is not a relic of the past, but a living vessel of culture and identity. 

Kunuk and his peers do more than fight stereotypes: They transcend them. Uiksaringitara creates an art world where Inuit audiences see themselves not as exotic relics, but as protagonists. This is art made first for the community, and then for the world. Kunuk writes Inuit life into the present tense, claiming the screen as a space of belonging, imagination, and cultural sovereignty.

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