Meditations on the House: The Poetics of Space in Jane Urquhart’s Changing Heaven and The Whirlpool
Abstract: O n Christmas Day, between the early morning opening of gifts and the evening meal, I read Jane Urquhart’s Away, ...
Meeting George Lamming in Jamaica
Abstract: I FIRST BECAME AWARE of George Lamming when I read In the Castle of my Skin, which Michael Joseph had ...
Memoirs of a Romantic Ironist
Abstract: W. HEN R. G. BALDWIN published an article about Edward 1 McCourt a dozen years ago in Queen’s Quarterly, he ...
Memory = Pain: The Haunted World of Philip Child’s Fiction
Abstract: I wandering down the Road, … I wandering in and out Of memory and pain.1 ?IHE LATE DESMOND PACEY’S single-paragraph ...
Memory Organized: The Novels of Audrey Thomas
Abstract: “WRITERS ARE TERRIBLE LIARS,” begins one of Audrey Thomas’ short stories, where the speaker is herself a writer, tussling with ...
Mentors
Abstract: I BEGAN ?? WRITE FROM A DESIRE to impress myexperiences on the obvious blank understanding of my fellow undergraduates at ...
Mere Self
Abstract: I believe in one God the Father Almighty, Maker of heaven and earth . . . IHEAR THE WORDS from ...
Metaphors and Confusions
Abstract: ?LHE TITLE of a novel usually serves as a pointer to the 1HE author’s main concern. However, this is not ...
Michael Ondaatje’s In the Skin of a Lion and the Oral Narrative
Abstract: LICHAEL ONDAATJE’S In the Skin of a Lion revises Toronto’s civic history. While official accounts mention chiefly the town’s city ...
Migratorial Embodiments, Paradox, and Entangled Gifts: Decentring Colonialist Seeing in Tungijuq (What We Eat)
Abstract: Tungijuq (What We Eat), Igloolik Isuma’s 2009 collaborative film, confounds colonialist seeing via image, sound, and a representational mobility rooted in Inuit practices and complex, non-fixed ontologies. Sealing bans imposing unprecedented poverty and simplistic ontologies on the North have ignored Inuit realities and posited the living seal over disregarded Inuit life. Sidestepping rights-based discourses and settler-state contexts, Tungijuq represents relationalities—in seal hunting, living and dying, human and animal, hunter and hunted—as normative to Inuit life yet unsettling to colonialist seeing. It offers distinct experiences to different viewer-listeners: a grounded representation of embodied Inuit being to those who recognize its ontologies and a decentring experience to settler perception. I consider this as an intersection of impasse, entanglement, and Inuit gift, an affective reminder of reciprocity, relationality, and obligation. As not fully comprehensible to settler positionality, Tungijuq might offer affective bearing for deconstructing settler phenomenology lost in Inuit Territory.