Late-Holocene Mass Movements in High Arctic East Lake, Melville Island (Western Canadian Arctic Archipelago)

East Lake, located at Cape Bounty (Melville Island, Canadian High Arctic), was mapped using a high-resolution swath bathymetric sonar and a 12 kHz sub-bottom profiler, allowing for the first time the imaging of widespread occurrence of mass movement deposits (MMDs) in a Canadian High Arctic Lake. Mass movements occurred mostly on steep slopes located away from deltaic sedimentation. The marine to lacustrine transition in the sediment favours the generation of mass movements where the underlying massive mud appears to act as a gliding surface for the overlying varved deposits. Based on acoustic stratigraphy, we have identified at least two distinct events that triggered failures in the lake during the last 2000 years. The synchronicity of multiple failures and their widespread distribution suggest a seismic origin that could be related to the nearby Gustaf-Lougheed Arch seismic zone. Further sedimentological investigations on the MMDs are however required to confirm their age and origin.

Towards an Ecological Pedagogy: Body Movement for Ecological Consciousness

This paper examines the moving body as a vehicle for raising ecological consciousness. Due to the modern over-preoccupation with the pursuit of rational aims, human interactions with the surrounding environment increasingly lack conscious awareness. Consequently, in the modern world people tend to lack an ecological consciousness. Nevertheless, the human body is a rich reservoir of ecological significance. From birth, humans are woven into tremendous interconnection with the world. However, humans thrive when their sensitivity to the physical world exists in harmony with their ability to pursue their rational aims. It is the combination of these characteristics that enables humans to survive in capricious surroundings and prosper in a wide array of contexts. Today, the human species faces an unprecedented crisis that threatens to collapse the reciprocality of the ecological bonds bolstering the prosperity of all worldly beings. This paper proposes that it is no longer a rational strategy for people to remain inattentive to their embodied ecological resonance, and that the moving body is an adequate pedagogical site for raising ecological consciousness. Ritualized body movements derived from Chinese traditional cultivation systems such as Taijiquan could orient practitioners to reestablish a perceptual intimacy with the larger cosmic world, thereby raising their ecological consciousness.

Autonomy-Oriented Social Movements and the Politics of Affect

Abstract This dissertation explores damaging tendencies that exist within autonomy-oriented activism in the West. I examine how affect shapes the way that internal conflict is approached and internal strife is dealt with in radical communities. I adopt Sara Ahmed’s proposition “that our emotions are bound up with the securing of the social hierarchy” (Ahmed, 2004b: 4) and given that autonomy-oriented practices are committed to dismantling existing hierarchies, it follows that the less oppressive social configurations sought by autonomous social movements must have different emotional underpinnings. My thesis involves applying critical theory on affect and emotion in social movements to interview data gathered from activists both currently and historically involved in autonomy-oriented social movement communities in Kingston, Ontario. I ask whether anglophone, western-based, autonomy-oriented social movements reproduced understandings of affect/emotions/feelings that underwrite the social order they are working against? I also ask, “how are our emotions conditioned by capitalism?”. The research that I engage with provides responses to these questions by pointing out how the dominant discourse on emotions in the West encourages and informs certain modes of identity production that affect the diminishing and sad practices of autonomy-oriented communities and the (re)production of oppressive practices found in the dominant order. My work critically places this psychologizing view of emotions, and its damaging effects on resistance, within the context of neoliberal capitalism. I argue that the way we understand the politics of affect is an important dimension of radical struggle, and will inform and impact upon our individual and collective capacities to respond to, and refuse to reproduce relations of control and domination. I look for an understanding of “why” and to “what extent” these determinations exists, and look for hope in a politics of affect which supports an autonomy-oriented ethic.