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The Ubyssey Mar 2, 2017

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Array SINCE 1918
THE UBYS!
MAGAZINE
FEBRUARY 2017
JEW-ISH P.26
ACCESSIBILITY
AT UBC P.32
BLASTING
BIAS P.36
FACULTY
DIVERSITY:
SLOW BUT
STEADY P.40
ft
PERSONAL
ESSAYS P.08
RECIPES FROM
ALL OVER
THE WORLD P.18 CHAN CENTRE
2016/17
SERIES
CHANCENTRE.COM
\S
A Sound Experience
Dianne Reeves    FEB 22
Noche Flamenca's Antigona    MAR 12
Anda Union    MAR 26
Max Raabe and Palast Orchester    APR 9
Tickets and info at chancentre.com
$15 student rush
tickets available!
chancentre.com/students
*V
•«e;
UBC
If
Canada
straight Q© @salonkanako
salon fff
ko
na-
KO
UBC Student Discount
Every WEDNESDAY & THURSDAY
Valid on service only, with valid UBC ID
**
www.salonkanako.ca
BOOK ONLINE
604 734 5262
West Broadway & Blenheim Street
3343 W.Broadway, Vancouver Contents
008
PERSONAL
ESSAYS
010 Farsi at home by
Tina Madani Kia
Oil How I learned
Tagalog by Rachel
Ong
012 Twinkie by
Helen Zhou
014 Curfew, cricket
and Canada Day by
Sana Fatima
015 Washed out by
Sandeep Middar
016 Ode to the 99 by
Alexis Wolfe
018
RECIPES
019 Dadang's fried
chicken by Rachel
Ong
020 Gobi-aloo by
Maham Kamal
Khanum
021 Alfajores by
Rocio Hollman
022 Dessert
perogies by Tetiana
Kosntantynivska
023
POEMS
024 Don't talk to me
about the weather by
Annika Steiro
025 Cosmopolis by
Camille Brown
026 029
Jew-ish by Koby
Michaels
How to call someone
out by Jack Hauen 030
030 The value of
"PC language" by
Michelle Kim
030 Where to get
help on campus by
Miguel Santa Maria
032 036 038
One in twenty by
Marissa Birnie
Diversity in research      Immigrations by
by Tushita Bagga Koby Michaels
040
Faculty diversity at
UBC: Slow but steady
by Moira Wyton,
Hana Golightly and
Julia Burnham EDITORS
j
elcome to the first edition
of The Ubyssey's magazine!
\A#      We spent so much time
editing this thing that we
forgot to come up with a
snappy name for it. Maybe next time.
There are too many stories on this
campus — way more than we can cover.
The girl struggling to connect to her
heritage, while it's all her classmates
can see; the guy who can't bear the
thought of being seen as "too brown";
the girl on the bus who can't sit down
because Johnny Manspread's taking
up three seats. For our first issue, we
settled on the theme of diversity because all these stories are stories worth
telling.
As The Ubyssey's coordinating editor
and noted straight white dude, this was
my time to step aside and let those storytellers shine. I speak for the editorial
board when I say we've enjoyed reading every piece immensely, and though
we didn't have room to print every
submission we received, rest assured
yours has impacted us, challenged us
and made us think. To all who submitted: thank you for your courage, your
passion and your wisdom. The world's a
better place with you in it.
One final and important note: we
couldn't have done this without the
monumental contributions of our talented staff and volunteers. Every step of this
project, from brainstorming pitches to
proofing the final product, was touched
by the hands of Ubyssey writers, reporters, photographers, illustrators, poets,
designers, developers and all the other
creative types we can only pay in sushi
and beer. You know who you are. We love
you so much, and we thank you from the
bottom of our hearts.
Much love,
Your 2016/17 Ubyssey editors
Jack Hauen, Aiken Lao, Koby Michaels,
Miguel Santa Maria, Sruthi Tadepalli,
Samantha McCabe, Samuel Du Bois,
Joshua Medicoff, Olamide Olaniyan,
Bailey Ramsay and Kate Colenbrander
NOTE Editorial
Jack Hauen
COORDINATING EDITOR
Aiken Lao
DESIGN EDITOR
Sruthi Tadepalli & Samantha McCabe
NEWS EDITORS
Samuel Du Bois
CULTURE EDITOR
Olamide Olaniyan
SPORTS & REC EDITOR
Kate Colenbrander
VIDEO EDITOR
Bailey Ramsay
OPINIONS BLOG EDITOR
Koby Michaels
SCIENCE EDITOR
Staff
l
Natalie Morris, Matt Langmuir,
Bill Situ, Gabey Lucas, Julia
Burnham, Sophie Sutcliffe,
Rachel Ong, Lucy Fox, Emma
Hicks, Jeremy Johnson-Silvers,
Diana Oproescu, Stephanie
Wu, Emmanuel Villamejor,
Moira Wyton, Maia Boakye,
Patrick Gillin, Mischa Milne,
Sebastian Mendo, Isabelle
Commerford, Katharina Friege,
Hana Golightly Lauren Kearns,
Oliver Zhang, Jerry Yin, Shelby
Rogers, Tristan Wheeler, Arielle
Supino, Mona Adibmoradi,
Laura Palombi, Jonas Ordman,
Eve O'Dea, Malcolm Wilkins,
Samantha Searle
Joshua Medicoff
PHOTO EDITOR
Leo Soh
OUR CAMPUS COORDINATOR
Miguel Santa Maria
COPY EDITOR
n
Business Office
Ron Gorodetsky
BUSINESS MANAGER
Peter Siemens
WEB DEVELOPER
Olivia Law
OFFICE ADMINISTRATOR
Sebastian Miskovic
PRESIDENT
Aine Coombs
OPERATIONS ASSISTANT  We asked students to submit personal essays, and the only requirement was
that they had to relate to the theme of "diversity." We received gold.
Photographs by Joshua Medicoff ►iTTiwll
EARNED
TAGALO
Written by Rachel Ong
y parents speak Tagalog at home.
Tagalog is a Filipino language. It's pronounced [te'ga:log] like, "tah-ga-log" not
"tag-a-long," like I've heard it butchered
so many times (all you Filipinos understand the struggle). My parents tend to speak English
to my brother at home because he doesn't really understand any Tagalog words. He probably never will.
"Kumain ka na ba?" (Have you eaten yet?) is something I hear at my house on a daily basis and his answer is always a blank expression. Then my parents
repeat it in English and the conversation continues.
They're not going to bother teaching him anymore,
but it's not his fault — he didn't have the same experience as me growing up around a Tagalog-enriched
environment.
This language is Tag-English, or "Taglish," according to Wikipedia. This dialect is an intricate mixture
of the two languages, accompanied by a heavy Filipino accent that would disappear magically when
in conversation with any non-Filipino person. I was
quick to notice this when I was younger and I found
it amusing.
Here's an example:
• English: Have you finished your homework?
• Tagalog:   Natapos   mo   na  ba  yung tak-
dang-aralin mo?
• Taglish: Finished na ba yung homework mo?
All languages have their own versions of this. I've
heard my Cantonese friends converse with their parents in a similar way and my Japanese friends doing
the same.
The only thing about this is that I sometimes refer to Tagalog being "my language," when it's really
not. It's my parents' language. It's the language of my
grandparents, my aunts, my uncles, my cousins, but it
isn't by any means actually my language. I can't speak
Tagalog. I can say a quick "salamat" to someone at the
mall or greet my relatives, but nothing more than that.
Taglish isn't even my language either.
But the weird part is that I can understand everything.
This all started when I was super young — too
young to remember, actually. My mom, my tola
(grandma) and I would go down to Bellingham,
Washington pretty frequently. Little day trips for
shopping every Saturday at the outlet stores in
Blaine with Van Heusen, Bass, Cost Cutter (yum,
fried chicken), and my favourite diner that made
a kick-ass grilled cheese sandwich and crinkle cut
fries.
During the two-hour car ride, I would sit in the
backseat of our 1994 Honda Accord and just listen. Not to the radio, not to CDs, but to the conversation — to the tsismis, or Tagalog for gossip.
I have no actual recollection of the conversations.
All I knew was that words and sounds I couldn't
understand were flying by me at a thousand words
a minute. It was a little bit of everything — family,
extended family, politics, TV shows, shopping. It
was small talk taken to a whole other level as I just
sat in the back and absorbed it over the years into
my little toddler-sized brain.
One Saturday morning, I woke up, got in the
Accord and realized I knew exactly what my lola
was telling my mom. And what my mom was saying in reply. And back and forth, and back and
forth — the understanding never left me.
I learned other things too, like some family history, recipes and tidbits about people I've never
even met. I think it was an all-encompassing experience. I call this a unique time period because
not only is it a form of inter-generational bonding,
but also because it represents a snapshot in time
that I can always reflect back on.
This family dynamic is hard to come by, and definitely only existed when I was a child. I like to think of
it as a fond memory of my childhood and an interesting, funny way to retain a part of my cultural heritage
that would have otherwise been lost.
in the
Accord
realized
I knew
exactly
what my
lola was
telling my
mom. Written by Tina Madani Kia
try to constantly remind myself that I owe my par-
Ients everything. Every time I have to call customer service for my mom or translate a paragraph
for my dad, I remind myself that I would not have
any of the opportunities I have today were it not
for them. Yet there's something alienating about growing up in
Canada as an impressionable child, expecting my parents to reflect the culture we're in.
My family immigrated to Canada from Iran when I was six
years old. As a small child, you really don't notice much except
yourself. You certainly don't notice the magnitude of a huge decision such as moving across the world.
As they struggled to orient themselves in a new country, my
own transition was not very difficult. Sure, it was annoying having to go to ESL while the rest of the class did things that were
more fun. Sure, I was stuck with the only other Iranian girl in
my class, who helped me talk to other kids but would also steal
my snacks. But none of it really stacked up to my parents who
had to learn a new language in their 40s, find a job, a house and
rebuild a life at least resembling the one they had before.
I was envious of a lot of things growing up. My parents never
signed me up for swimming lessons, or ballet, or any other extra-curricular activities that my peers seemed to be involved in.
My parents were too busy being immigrants and besides, there
was no extra money for that.
We didn't often have dinner together as a family — something I was used to seeing families in sitcoms do and something
I very much wanted. To this day, my older sister still attempts to
instill these traditions in us by insisting we get a Christmas tree,
nagging my parents to have Thanksgiving dinner and trying to
explain internet memes to them.
I've made peace with the fact that there are some things I
just can't change. For example, there are two things my mother
absolutely does not believe in paying money for: fast food and
movies. Every single time I go to see a movie with friends, I
have the same circular conversation with her. It goes something
like:
Her: "But you can just watch a movie on your laptop."
Me: "It's not the same thing — it's the experience that's important."
Her: "So you're paying $15 to have an experience."
At some point it's not even about culture or immigration but
fundamental differences between parent and child.
It's difficult coming to terms with the fact that there are elements to my person that my parents will never fully understand.
After all, they made me and now I'm supposed to figure things
out on my own? As I grow older though, my love for them only
deepens as I begin to recognize more and more the sacrifices
they have made for me.
Despite all of this, I wouldn't have wanted to be raised any
other way. For everything that I missed or every aspect of Canadian society that my parents did not reflect, the gap was filled
in some other way.
While I haven't exactly embraced my traditional culture, being Iranian means just as much to me as being Canadian. I'm
protective of it — no one can take that identity away from me. I
recognize this as the pride my parents instilled in me ever since
I was a child. Heck, my hand still stings from when my mom
would whack me with a spoon if I spoke English to her instead
ofFarsi.
"Farsi at home," she still reminds me. It's one of the things we
both agree on. *21
Personal Essays 011 Three things
that have
been said to
me regarding
'what I am."
I've gotten variations of this
several times throughout my life
and every time, I find myself at
a loss for a response. One time
I replied, "Thanks?" I mentally
beat myself up later. Since when
is being white a compliment?
What does "acting white" even
mean?
I remember this being said
me in middle school, where half
of my class was made up of
Chinese kids. Other versions
of this I've heard include Oreo,
"black on the outside, white on
the inside"; and coconut, "brown
on the outside, white on the
inside."
In hindsight, not only do
I resent being compared to
a disgusting, cream-filled
pastry, I also feel fantastically
uncomfortable with being
described as being "white on the
inside." As if I'm a white person
trapped in the shell of a Chinese
one. As if I'm innately white and
supposed to be whi
Yes
Written by Helen Zhou
Photograph by Emmanuel Etti
ike many kids of immigrants,
I have two names. My name
in Chinese is i^-ffc (Hai Lun),
which if read aloud, sounds
suspiciously like my English
name, Helen. I'm not sure which one my
mother decided on first. I also don't know
whether it was a convenient coincidence
or a part of her master plan for me — that
I should have the same name in the two
languages that I would inevitably have to
straddle, like she thought that having both
names would be like having a passport to
two different worlds.
In either case, I was cursed from the
cradle to be kind of one thing, kind of another, but not quite one without the other.
The kind of double life that I lead as a
child of an immigrant is strange. I'm $
#r at home and Helen everywhere else. I
switch from speaking English to (stuttering, broken) Cantonese at home. My diet
consists strictly of rice and Chinese side
dishes at home, and when I go out, I avoid
Chinese food like the plague. It's like when
a superhero strips and changes costumes,
but I can't say that my own double life includes capes or supervillains.
It does, however, include some stupid
questions, lots of soul searching and a dash
of the muddy substance we call racism.
In 1994, my mother uprooted her comfy
life as a school teacher in China and relocated to the foreign land of Canada with
her husband and parents. She rebuilt her
life out of nothing, as thousands of immigrants do when they leave behind their
012 Personal Essays homes in hopes of a better life for their kids. She worked two
jobs, seven days a week, washing dishes at two different Chinese
restaurants. She tried to learn English, but eventually gave up because she was exhausted by two full-time jobs and because her
tongue doesn't curl around the jagged syllables of English quite
right. In a country where the winters are cold, not speaking the
language dropped the temperature another 10 degrees.
To Chinese people, I'm what they call a "CBC" — a Canadian-born Chinese. There's a phrase for it in Chinese, usually
accompanied with an undertone of patronization, mockery
and disapproval.
Once, I met a family friend who started speaking Mandarin to
me. My Cantonese is good enough that I can understand bits of
Mandarin if it's spoken slowly enough, but on this occasion, she
spoke rapidly and in long sentences.
My uncle jumped to my rescue. "She's a CBC," he said in Mandarin. That was apparently an adequate explanation, as the family friend proceeded to repeat what she said, slowly and enunciating every word as if I were a child.
To the native Chinese, I'm a new breed. A mutant. Not Chinese enough.
Yet in a room full of white people, I stick out like a sore thumb. I
do not look white. I am not white.
As a woman of colour, I make 86 cents for every dollar that a
white woman makes, according to Statistics Canada's 2006 census.
As an East Asian woman, I navigate the dangerous waters of
stereotypes that I'm supposed to be passive, exotic and delicate.
I see the media represent Asian females like me as the nerdy
best friend, the tiger mom and the submissive girlfriend of the
white hero.
When a room full of white people look at me, they see an
ideal of what I should be, based on a definition they have readily constructed for me.
A few years ago, my mother was doored by a careless teenager as
she biked home from work, and the paramedics called me.
She was lying in the ambulance by the time I arrived, head
bleeding slightly and barely conscious. I held her hand and asked
her how she felt.
"I'm fine," she responded in a small voice. "Stupid drivers."
On the way to the hospital, the paramedic asked me some
general questions about her health and told me that the hospital
may want to keep her overnight. When I relayed this to my mother, she looked up with as much energy as she could muster. "But I
have to work tomorrow! I'm fine, let's go home!"
I chose not to translate this to the paramedic.
At the hospital, the doctors whisked her through a series of
tests and scans. The majority of the eight hours we spent there
was in the waiting room, where she switched between holding
a supplied ice pack to her head and cursing her bad luck. By the
end of the night, the doctors concluded that she was fine and
should just take painkillers.
When I told her what the doctors said, she rolled her eyes and
said, "See? I told you. What a waste of time."
I smiled. "Okay, okay. Let's just go home."
But I couldn't get the image of my mother bleeding in the ambulance out of my head. She was not a weak woman. Seeing her in
a state that was not her usual, energetic one terrified me. Parents
are supposed to be invincible.
My "world history" course in high school focused mainly on European history, with the exception of ancient Egypt. Asian history
was never once mentioned.
I realized that whenever I read books, the characters were
always automatically white in my mind, unless otherwise stated.
For some reason, my mind decided that white was the default.
Before high school, two of my friends decided they would be
trading their Chinese-phonetic English names for "real" English
names. Yu Chen became Elise. Mei Fan became Yvonne. They
never told me why
Over the years, my Chinese name has been used less and less. My
grandparents are the only ones who use it consistently now. My
mother has picked up a little more English after working in a Canadian restaurant for 10 years and she now only calls me i^ffc
once in a while.
I'm forgetting bits of Cantonese, which had been choppy to
begin with. It will probably keep worsening as I spend the next
four years away from my family
I'm missing traditional Chinese celebrations while I'm
6,000 kilometres away. Worshiping the ancestors, burning
incense and fake money as my grandmother mutters blessings under her breath. Eating mooncake and admiring the full
moon. Making sticky rice for the beginning and end of summer.
The few ties I've had to my heritage are dissolving little by
little, and I'm not sure I'll be able to bring them back.
I am not a Twinkie.
I am not white. I have grown up in a Western society, immersed in Western culture, but that does not make me a white
person. I will never be white. I have no desire to be white.
I may not be "Chinese enough." I do not speak, read or
write the language. I know very little about Chinese history.
But my family is Chinese. My ancestors are Chinese. I grew
up being taught Chinese values. Therefore, I am Chinese. And
being born in Canada, I'm Canadian.
But I am not a Twinkie. My identity is not packed neatly
into a cellophane package, predetermined by who you think I
am and who you think I'm not.
The first and only time I saw my mother cry was alarming.
After years of weathering, crashing waves and howling storms,
she had never complained.
But when she cried, it was because I was growing up.
y^ffe means "ship", built strong and tenacious. I like to
think that my mother chose this name in hopes that I too can
weather the storms. "21
Personal Essays 013 have often seen cultural diversity take on the form of
I stories about awkward school lunches or the struggle
to understand social norms for a society that exists
two continents away from you, but pops up every
now and then when your great-uncle from your dad's
side calls in to check up on the family
I have often seen cultural diversity portrayed through annual
festivals, food trucks and that one girl at the lunch table that can't
have cake because she's fasting for Ramadan.
Lately, I have seen cultural diversity — at least, cultural diversity that applies to me — being promoted through young rappers
in music videos as they integrate puns about Dimple Kapadia into
socially conscious lyricism.
Despite these various representations, I still find it quite
difficult to summarize cultural differences and diversity
without mentioning every single factor that contributes to
them. Every time I think about diversity, the self-appointed
social commentator, part-time conspiracy theorist and budding sociologist within me wants to critique the way that society practices and engages in cultural diversity.
In fact, in my first draft of this piece, I tried to relate diversity to a metaphor about how cultural clashes are like
having two best friends that don't always get along with each other.
Luckily for the world, I decided to remove that portion because I
realized that my experiences don't always align with that kind of
description. I also realized that I can't come up with metaphors to
save my life, and that attempting them publicly will not end well in
any scenario.
k> CURFEWS, CRICKET AND
CANADA DAY
Written by Sana Fatima
Cultural influences vary so much from person to person, so all
I can really do is talk about my own experiences and how they've
shaped my identity. I was born and raised in Canada to parents
born and raised in Pakistan, so my childhood consisted of celebrating Canada Day once a year but watching Pakistani news channels every night. We watched cricket matches once in a while, but
religiously watched Diners, Drive-ins and Dives. I ate waffles for
breakfast, Biryani for lunch and pizza for dinner. If you couldn't tell
already, my childhood consisted less of fighting cultural differences
and more of fighting off diabetes.
As I got older though, especially once I graduated high school
— or made a Twitter account, whichever came first — I started noticing things in my life that always rerouted back to cultural differences. The way that I spoke, the way that I introduced myself, the
differences in the way that I talked to men and women, elders and
kids, friends and strangers. It was as if two conflicting sides of me
were struggling to make it to the forefront. If someone asked me
about my opinion on LGBTQ rights or the pro-choice movement,
the liberal Canadian upbringing that I had received wanted me
to pipe up and say something, but my Pakistani influences made
me hesitate. I would find myself staring in awe at the people that
looked like me and talked like me, but didn't have to consciously
compromise between their conflicting beliefs.
Out of all the things that compose my culturally diverse household, the part that affected me — and still does the most — is the
way that different ideals and norms shape my beliefs. My culture is
what shows me how to behave, what I should expect from relationships and what kinds of roles I should play in my life. Sometimes
I wholeheartedly embrace these ideas and sometimes I just can't
bring myself to accept them.
For instance, while I highly admire the community and family-oriented customs of my Pakistani side, most of the arguments
that I have with my parents revolve around my 10 p.m. curfew and
the social treatment of different minorities in our society (which,
although they fall on quite different ends of the spectrum, both get
me super heated). Sometimes we see eye to eye, and sometimes
the differences in our generations and cultures make me question
everything that I've unquestioningly believed up to that point.
Cultural diversity is defined by differences and the essence of
difference is that it helps you distinguish yourself from the rest. The
more I get older, the more I realize the importance of distinguishing yourself and shaping your identity — whether it's the countries
that surround the hyphen in your nationality or the pronoun you
want to be called. Your identity is how you define yourself to others.
I may look a little confused when someone asks me about my
hobbies — which is primarily because I still can't decide whether or
not Netflix qualifies as a hobby—but understanding and appreciating both of my cultural influences is what allows me to share parts
of my life with others in a more self-aware and self-loving way. VI
014 Personal Essays Written by Sandeep Middar
hitewashed is a weird thing to be during a generation
gap, especially when you're from a small town All
my life, I've struggled with looking Indian but "feeling white" — as if skin colour had a direct correlation
to personality. I don't speak Punjabi, I'm not religious
and I'm not all that involved in Indian culture, but my skin isn't
pale. I didn't fit into any box and I never felt like I truly belonged
to either group.
I grew up in Cloverdale, which is a part of Surrey. If you're not
from the Lower Mainland, that may not mean much to you, but
Surrey certainly has a reputation. It has a large Indian population
and there's a generally negative stereotype associated with people
there.
However, while Cloverdale is technically in Surrey, it was drastically different from the rest of the city when I was growing up
— I always referred to it as the Calgary of BC. Case in point, we're
known almost exclusively for our annual rodeo. An actual rodeo.
With lassos, spurs and cowboys, the whole nine yards.
I was one of very few coloured people growing up both in
school and extracurricular activities. I was referred to as an Oreo, a
coconut, a white person trapped in a brown person's body — the list
goes on. Nobody was attempting to insult me, nor did I ever find it
offensive. It was merely an observation and I embraced it because
that's honestly how I felt at the time. Your character is in part a reflection of your environment, so how could I not feel white if thafs
all I'd ever been around?
The majority of my friends in high school were white — not because I sought them out because of their skin colour, but because
we had a lot of things in common. I had hung out with a group of
Indian girls in my school, but whenever I was with them, I didn't
feel any connection. We were simply different.
I'd grown up with people constantly joking about kids from
Surrey, disregarding the fact that we were basically from Surrey.
I also didn't want to be mislabeled. I thought I knew who I was
and I didn't want other people to think differently because of what
they saw when they looked at me. Because of this, I would never
introduce myself as being from Surrey for fear of assumptions
about who I was. Instead, I would specify that I was from Cloverdale, or fib and say I was from the whiter, neighbouring city
ofLangley.
I wasn't the only person who did this. I knew a couple of
white friends who would always say they were from Surrey
because they thought if they told people they were from Cloverdale, they'd be perceived as rednecks. The first time someone had told me that, I felt relieved. I wasn't the only person
who was ashamed of the box that someone would put me in.
And as horrible as it sounds, even white people felt the same. I
think people forget that nobody wants their identity to be taken from them, regardless of whether they're a minority or not.
It's not that I hadn't been
around a diverse crowd before, but it's a much different experience to be fully immersed in an environment with so many
different types of people all at once. You come to realize that
nobody really fits into their box. Even though your heritage
and your environment are huge influences, they can't define
who you are. We all take pieces from around us and use them
to build ourselves, and everybody ends up as a different mismatch of their surroundings. Different people take different
things. I'm from an Indian background, but I don't speak my
mother language. I grew up going to a rodeo every year, but
I hate country music.
People inherently see things from certain cultures and associate them with any person who confirms their visual bias. But everybody grows up in different circumstances and the outcomes of
different people's characters reflect that. I guess what I'm trying to
say is that there's really no such thing as being whitewashed — there
are only varied perceptions of what it means to be a person. t*
hen you enter the back doors, take the blue card
out of your wallet and tap the card on the spot
lAf       the sign indicates, that a couple of dollars will be
deducted from your blue card and despite this
transaction feeling abstract, it feels vaguely like
you're fulfilling your responsibility to something larger than
yourself — you are keeping the machine going and keeping
yourself accountable to it.
the next part could go one of two ways — there is either a seat
open for you, waiting to carry you from this side of the city to
that side, or there isn't, when there isn't — when the memory of someone recalling a 99 experience and characterizing
it with the image of sardines packed in a can lights up in your
brain — you will stand, containing yourself into the smallest
amount of physical space possible, pretending this is totally
okay with you.
apart from a somewhat hollow, disaffected or perhaps slightly unsatisfied look on your face, give no indication that your
body is pressed up against the bodies of four others whom
you have no desire to look at or acknowledge and would likely
press charges against had you experienced such an invasion of
personal space anywhere outside of this exact context.
where should you place your eyes? if you're standing, it's important to find a window — look out the window, you have seen
the buildings on either side, in the order they occur, countless ► ODE TO THE
Written by Alexis Wolfe
• !•
times, but for the purpose of disassociating from the complete
absurdity that is your physical existence at the moment — and
to make everyone around you feel at ease with your predicament and their own — just watch the names of stores pass by
you again and again, go further — pretend this window opens
you up to the most interesting set of images you've ever seen
in order to avoid being tempted to look around you — to enter
your current physical reality.
when the bus stops and herds of passengers see the vehicle
you're inside, with strangers packed together, all somehow
avoiding the acknowledgment of it, look toward them with
disempowered concern, it's mostly in the eyes — anything beyond the eyes is going too far. feel a wave of cognitive dissonance pass over you — you feel fortunate to be on the wagon.
they can't seem to fit, they're left outside, waiting, you, feeling
the limbs of strangers pressing against your own, breathing air
that is heavy and imbued with qualities of smell and density
that remind you of the worst parts of your species, you should
experience a sense of gratitude — they are out there, moving
freely in space with the ability to turn their heads without
locking eyes with someone two feet from their face, yet they
want to trade places but you don't — you're going somewhere
and they've been shut out.
when a woman sees 1.5 square feet available at the door of the
bus — space intended to be kept open to not hinder the automatically operating door — you look over your shoulder as she
calls out to detached crowds within to make room, "can you
move down?" she calls, followed by an automatic voice ringing through the intercom: "please move to the rear of the bus,
please move to the rear of the bus." the door rings three times
in varying pitches — the doors try to close, the sensor goes off
and she waits for us to follow automated instructions so she can
inch forward, "please move to the rear of the bus." everyone is
responsible and yet nobody is — we earned this spot, we poured
hot coffee down our throats and forgot to put our contacts in,
and now we're here and she's there, we don't owe her anything,
she gives up, the doors won't close with her stepping on the
sensor, so she steps down, doors close and we collectively lurch
forward.
don't pay attention to them, her or the man who is sitting cross-
legged in the back of the bus on the platform behind the seats,
he is monologuing, he has a captive audience, what isn't being
said is that all parties are thankful for his disruption, our ears —
depositories for his disjunctive modernized, personal odyssey
involving prison, daily doses of laughing gas and five hour energy and sermons about the singular energy tying us together, but
make no note of any of this, you and those who surround you,
with the exception of the girl sitting so close she failed to avoid
engaging him, will treat the performance art at the back of the
bus like its caught in a screen, imagine that there is a clear glass
window between you and the performer and make little effort
to be seen seeing or hearing the expression of something real
at the back of the bus. but remain fully conscious of it — it'll be
the most interesting thing that happens to you this week, but
don't look his way. instead, take the act carried out on the screen
behind you and transpose it into text in the screen closest to
you. tweet your favourite parts, incarcerate the experience in
language and toss it into the cyber-void. you're allowed to share
the absurdity, but be careful not to acknowledge it in real time.
if at some point a seat near you opens up, take it without any
regard for others who the seat may be more suitable for. they
have heavy laptop bags, arthritis and are trying to study while
standing, but you — you have to read wallerstein before your
lecture, so take a seat.
have there ever been so many people locked into a space producing so little sound? probably not. but this wont't last, the
28-year-old libertarian in your fourth-year research methods
class enters the back doors, sees you, asks why you have not replied to his messages and presumptively takes the seat that just
opened next to you. you and him have now entered the realm
of entertainment, he says things you cannot not respond to, he
talks politics with a noncommittal and chaotic tone so despite
it being 8 a.m., you can't help but engage him. you and him
now occupy the soundscape of a rectangular cell holding approximately 50 individuals, your conversation should probably
try and stay within the bounds of what is deemed appropriate
— considering the political climate and ungodly hour — but it
doesn't, talk about putin, talk about your qualms in academia
and the rpg-style echo chamber you sometimes feel it may
be. everyone knows now — maybe they don't care, or maybe
they care deeply and will doxx us both online in a similar way
you did to the free man sitting cross-legged on laughing gas
five minutes ago.
whatever your predicament, the moment you enter the
doors of the 99, you are on the stage, whether you fall into
the supporting cast, lead role, a background silent role or a
disembodied viewer, you're caught in the panopticon until
the very last stop, you'll exit and light a cigarette to shake
off the feeling only to board the mobile cacophony of absurd
detachment in several hours — and then do it again the next
day — rinse and repeat twice a day for several years or until
you have nowhere to go. tl
Personal Essay 017 A collection of dishes that hold special significance to the people who make
them — because the quickest route home is through your stomach.
Photographs by Jack Hauen DADANG'S
FRIED CHICKEN
Written by Rachel Ong
adang was  the  loyal  and trusted
cook, house companion, and do-
t £ F^        mestic helper at mom's household
^J        when she was a kid," said my dad.
She wasn't related to my mom, but
she was basically family. She lived
at my mom's house and was a pseudo-mother-aunt
type figure. She was wonderful at cooking, and knew
every single person's favourite food.
Fried chicken, although not traditionally Filipino
cuisine, was often associated as a favourite comfort
food in the Philippines. This still applies to many
families and households now, which is why a box of
Church's Chicken or a 12-piece bucket of KFC is always on the dinner table at a Filipino party. And no
dinner is complete without a big bowl of steamed
white rice.
"Dadang made fried chicken many times for me
when I visited mom's house when we were still dating,"
my dad recalled. "I guess you can say that it was a signal that she approved of me. You know, that courtship
stuff?"
My parents first started making this recipe when I
was very young, and eventually taught me how to make
it as well. I remember it being fried on the patio of our
apartment several times a year, but not usually more
than that. It was a special request kind of food, made
for special occasions like birthdays, Easter lunch and
Christmas time.
"The secret ingredient is... nothing," said my dad. "21
Ingredients
Chicken wings and drumettes, about 3 lbs
1 cup all-purpose flour
11/2 tablespoons salt
1 teaspoon pepper
Canola, grape seed or coconut oil for frying
Preparation
1. Pat chicken wings dry.
2. Place salt, pepper and flour in a Ziploc bag, and mix thoroughly. Add in chicken pieces and dredge to coat by
shaking bag. Do 2 to 3 batches.
3. Heat oil to 375 degrees F. Fry for about 12-15 minutes until crispy. Fry a few pieces at a time and ensure that
all pieces are immersed in oil.
4. Drain on paper towels to remove excess oil.
5. Serve hot.
Optional: A dipping sauce made by mixing banana ketchup and Worcestershire sauce can be served alongside the chicken
wings —just stir together to taste.
Recipes 019 G0BI-AL00
Written by Maham Kamal Khanum
he initial whiffs of Tim Horton's are
an exciting change when you move
from Pakistan to Vancouver. But as
winter kicks in, nostalgia of spicy,
home-cooked food engulfs your mind
on the way back from class. In such
moments of longing, I seek my all-time favourite recipe:
cauliflower-potato curry, also known as gobi-aloo. From
Pakistan to UBC, this recipe means home and family to
me. Its appetizing smell fills my kitchen almost every
other week.
The lengthy list of flavours that give South Asian food
its characteristic essence is not the most convenient to assemble when cooking between classes and assignments.
But with a few common ingredients, gobi-aloo provides
a staple for any veggie-loving South Asian home, run by
the motto of hearty, healthy lunches. Have it as is, or pair
it with a steaming bowl of boiled rice, airy chapatti or
crisp toast, and you'll have a stomach full of goodness for
the day. The best thing about it is that you can replace
cauliflower with almost anything such as okra, squash or
even peas, and it'll be equally delicious. tJ
Ingredients
1/2 cauliflower head (cut into small florets)
3-4 medium yellow potatoes (cut into chunks)
1 teaspoon cumin seeds
1/2 teaspoon red chili powder
1/2 teaspoon turmeric powder
1/4 teaspoon salt (adjust to taste)
2 tablespoon oil (coconut, vegetable, canola or olive oil)
1/2 cup water
Preparation
1. Heat oil on medium heat in a wok or shallow saucepan, and fry cumin seeds until they crackle.
2. Add potatoes and cauliflower, then coat in cumin seeds. Saute until vegetables are well-coated and beginning to fry.
3. Evenly sprinkle red chili powder, turmeric powder and salt. Continue to saute until vegetables are coated
in spices and turn yellow.
4. Fold in the vegetables in spices while adding splashes of water to form steam in the pot. Make sure there
is just enough for vegetables to steam in. Be careful not to flood them.
5. Place the lid over the pan, leaving a small area uncovered for steam to release, then cook on low to medium heat for 15-20 minutes until potatoes are tender.
6. Taste a small potato or cauliflower floret to check if there is enough salt and spice. Add more if vegetables
are bland.
020 Recipes ALFAJORES
Written by Rocio Hollman
was born down south in soccer-crazed, mate-drinking, Tango-dancing Argentina, but I have
lived my whole life in Raincouver. Yet
I feel every bit as Argentinean as I do
Canadian, partly due to the various Argentinean foods
my family prepares. This recipe makes what we "albice-
lestes" call alfajores. They are quick and easy to cook, and
make the perfect comfort food. Add extra dulce de leche
if eating after a bad grade. tJ
Ingredients
300g corn starch
200g flour
2 teaspoons baking powder
15Og sugar
3 egg yolks
1 tablespoon of cognac (or some other liquor)
1 teaspoon vanilla extract
1 tablespoon of lemon zest
Dulce de leche (or if you prefer, some sort of caramel/Nutella for the filling)
Coconut shavings
Preparation
1. Sift the cornstarch with the flour and the baking powder.
2. In a separate bowl, beat the butter with the sugar until it is creamy. Add the egg yolks one by one, the cognac and
the sifted ingredients from Step 1. Incorporate the vanilla extract and the lemon zest, then stir well. Join the ingredients to form the dough.
3. Sprinkle the tabletop and rolling pin with flour, then roll the dough until it's 1/2 cm (0.2 inches) thick.
4. Cut the dough 4cm (1.6 inches) in diameter with a cookie cutter. Place the "tapitas" (cookies) onto a baking pan
(the pan should be buttered and sprinkled with flour).
5. Cook in the oven at 180°C/350°F for 15 minutes. Let the tapitas cool and then join them with the dulce de leche.
Roll them in the coconut shavings.
6. Recipe makes 25 alfajores. Enjoy!
Recipes 021 DESSERT PER0GIES
Written by Tetiana Konstantynivska
hen I was little, I couldn't wait every year to spend a summer in a very
W small Ukrainian village located at the
foot of the Carpathian Mountains. All
of my best childhood memories are
about time spent in this village with
my grandmother, who loved teaching me secret traditional
Ukrainian recipes.
Varenyky — also known as perogies — quickly became my favourite dish and my love for them remains
to this day. I loved cooking varenyky with cherries, as
my grandmother had a huge cherry tree in her garden. I would wake up early in the morning to pick
cherries from that tree and I would cook varenyky for
breakfast.
Of course, I could never cook varenyky as well as
my grandmother did. Even when I followed her recipe
exactly, the taste just wasn't the same. Once, I asked
my granny about the secret of varenyky preparation.
I'll never forget her words: "Sweetheart, I always add
a pinch of love when cooking." m
Ingredients
4 1/2 cups of flour
2 teaspoon of salt
2 tablespoon of sour cream
2 eggs
1 egg yolk
1 cup of warm milk
2 tablespoon of sugar
400 grams of sour cherries (without stones)
Preparation
1. In a bowl, stir together flour, salt and sour cream. In a separate bowl, whisk together butter, eggs, egg yolk and
milk. Stir ingredients into the flour until well-blended. Cover the bowl with a towel, and let stand for 30 minutes.
2. Pit cherries.
3. Separate the perogie dough into two balls. Roll out one piece at a time on a lightly floured surface until it is
thin enough to work with, but not too thin so that it tears. Cut into circles using a cookie cutter, perogie cutter
or a glass.
4. Brush a little water around the edges of the circles and spoon cherry filling into the centre. Sprinkle cherries
with sugar. Fold the circles over into half-circles and press to seal the edges.
5. Bring a large pot of lightly salted water to a boil. Drop perogies in one at a time. They are done when they float
to the top. Remove with a slotted spoon.
6. Serve perogies plain or with sour cream on the side.
7. Recipe makes enough for four people. Enjoy!
022 Recipes Poetry
Illustrations by Maia Boakye Written byAnnika Steiro
Don't talk to me about the weather:
trivial, pointless, utterly disinteresting
weather.
How disgustingly impersonal, how socially
dead.
Instead
Tell me what traumatized you as a child.
I've always hated moms that manage
sports teams-
stop telling me to stop eating all the oranges, Sandra.
Explain how you and your best friend
became best friends.
My best friend and I were both hating
on swimming,
nine years later we teach it together
because we're hypocrites.
Let's talk about how fucked up it is to be a
woman.
Do your boobs look like udders without a
bra too?
I haven't taken my birth control in weeks.
I've given up.
Or ask me about the scar on my right
index finger.
Maybe then you'd know why I don't
stand on swings,
or really put myself out there as much
anymore.
Don't talk to me about the weather
Don't talk to me about the weather.
Tell me the worst thing you've kept from
your family.
In high school, I used to put apps on
calculators for my friends to help them
cheat.
I appreciate you accepting that as my
answer to that question by the way.      I
We can talk about embarrassing
moments. You can open up.
I have a picture of eight-year-old
chubby me in a cropped eagle
costume.
Don't talk to me about the weather.
Tell me your favourite word.
Bookkeeping,
because of the two o's, k's and e's.
Explain an inside joke to me.
Penis related?
Thank God.
You are incredibly interesting.
And if you talk to me about the weather,
I will miss out on you.
^
024 Poetry 1
"
Cosmopolis
Written by Camille Brown
We walk through crowds thicker
Than our skin,
Molecules of all tones and textures,
Ninety-nine point nine percent the same.
The lull in our voices,
Estranged ears bridging
Paths across oceans and seas,
Gifting new alphabets to our neighbours.
Synchronized,
Fingertips on touch screens
A tap away from Budapest,
Abu Dhabi or Brazzaville.
Our eccentricities mingled,
Soaking in our drinks,
Sprinkled in our plates of food,
Tabled multitude under pub lighting.
A crack in our eggshell heads,
Gaping for all to peak through,
Swirls of all colours,
Where language is but facade.
Poetry 025 Jei&-i$fd
Written by Koby Michaels
Illustrations by Rohina Dass
&
.v'&lm
- A-* /would not consider myself a religious person. Honestly, I don't understand how anyone could think of me as
religious. So when I ask friends for class notes because
I've missed a lecture due to a religious holiday, I always
get weird looks.
I'm Jewish (emphasis on the "ish"). I practice occasionally,
follow some traditions, but mostly I don't think about it. Growing up, this was especially true; causal Judaism was all around
me. There was no reason to think about it or question it. Since
arriving at UBC, I've spent more and more time thinking about
religion. It's not that I've had a religious epiphany or found God,
but the diversity of religion and faith at UBC has forced me to
be conscious of my faith, family history and traditions.
Mostly, I think about religion's role in my life and the lives
of students around me. What role does religion play on a 21st
century university campus?
WEIRD LITTLE BOX
I grew up keeping kosher (mostly). My public high school in the suburbs of Boston had
Jewish holidays off because such a large proportion of the town was Jewish. I had a bar
mitzvah. I went to temple for Rosh Hashanah
and Yom Kippur. I celebrated all, but only, the
major holidays.
A day or two after arriving at UBC, I
bumped into two rabbis on campus. I had yet
to realize I'd left my bubble in the terminal of
Boston's airport. Rabbi Chalom (pronounced
sha-lom) Loeub helped me hang a mezuzah
— a piece of parchment in a decorative box
inscribed with verses from the Torah — on my
door. I didn't think anything of it.
The next day, I was studying with my
door open and someone popped their head
in to ask what the box on my door was. They
seemed genuinely curious.
"Weird," I thought. Everyone knows what a mezuzah is.
The same thing happened the next day, and the day after.
Sometimes it was friends coming over to hang out, other times
it would be neighbours and other residents asking when I had
my door open. On more than one occasion, I had very drunk
people knock on my door in the middle of the night to ask about
my "box."
Over my first few months at school, I had experience after
experience that was new to me. First I missed class for some
holidays and asked for notes. None of my classmates knew what
the holidays were. Then someone offered me some pork and I
said no thanks, I don't eat pork.
"You don't like pork?"
"No," I responded, "I don't really eat it." It took a little while
to explain why.
All of these experiences were positive. Genuinely curious
people would ask thoughtful and respectful questions about
my customs, traditions and beliefs. I'd answer them, appreciative of people taking the time to listen, and in return, I'd
learn about their own religions and histories.
I never stopped to try and poke holes in the bubble that
I lived in. I assumed everyone got Jewish holidays off from
school and everyone knew what Hanukkah was about, what
a mezuzah is and that it's not a hat, it's a kippa.
I didn't pop my bubble, my bubble was popped for me.
STUDENT VS. RELIGION
"In this day and age, everyone is used to having things instantaneously. I feel like religion needs to catch up with that
kind of framework," said Rabbi Chalom, the Chabad rabbi on
campus whom I often go to for services. "[Judaism] promotes
hard work paying off. There is a saying in the mishna (a rabbinical text): 'with painstaking effort comes great reward.'"
Rabbi Chalom (the Hebrew word for peace, hello and
goodbye) also spoke of Judaism's views on questioning as
important on campus. "Asking questions in Judaism is the pinnacle of its existence. Without
questions, who are we?"
This questioning is certainly something I've
taken to heart — just ask my mom how annoying I was as a child. It's that same questioning
that led me to pursue a degree in science and is
foundational to my work as a journalist. Being
a student and being Jewish are synonymous to
me.
Yahya Abdihadi, the president of the Muslim
Student Association (MSA) on campus and a
fellow third-year biology student, sees his faith's
role in his studies a little differently.
"The biggest thing for me is discipline and
I think that's something every student needs.
There are some days you don't want to finish
that assignment — you'd much rather sleep or
you'd much rather go out," said Abdihadi. Learning discipline
from praying five times a day has helped him become a better student.
But in other ways, the role of religion in our lives and as
students is very similar.
"We believe everything you do can become an act of worship if you do it for the right reasons. Our studies become an
act of worship. Our enjoyment becomes an act of worship,
given a) you're doing it to please God and b) you're doing it
for the betterment of yourself and humanity," said Abdihadi.
"From a Muslim's perspective, Islam is ingrained in every activity we do throughout our day."
Like myself, being of a certain faith and being a student
(or human for that matter) aren't separate.
WHAT'S THE POINT?
Not all of my experiences on campus have been positive, although I've been very fortunate to have experienced very
Jew-ish 027 little anti-Semitism. Nonetheless, during my three years
at UBC, there have been multiple reports of swastikas and
other anti-Semitic symbols drawn or carved into campus
building and properties. There have been multiple instances
when Jewish friends or acquaintances have had to call the
police because of real or perceived danger to themselves or
their property because of their religion.
Other religious campus members have had similar experiences. A Muslim chaplain I talked to said that his family
members had been told to "go home." They are Canadian.
No one I talked to wanted to focus on these events, myself
included. Discrimination, hatred and prejudice are definitely
not the point of religion on a modern university campus. Religion is about the exact opposite.
"Even if the person is not pursuing a particular faith or
religion ... I see that there is value to that person in being
in an environment where there are others who may have a
different outlook on life," said Abdel Azim Zumrawi, a former
Muslim chaplain at UBC and an adjunct professor in Forest
Resources Management. "If anything, that person, living in
that environment, that awareness will help them later in life.
University is just a reflection of society."
Being exposed to new and different people, customs, traditions and viewpoints is a learning experience as much or
more than any lecture, exam or project.
"[Religion shows people] how to be a mensch," — a person of integrity — "how to be respectful and cordial and
understanding that there are people of different faiths and
cultures and backgrounds, and not to be judgmental and be
positive-thinking, not to judge a book by its cover," said Rabbi Loeub.
"The best part of UBC is that we are inclusive. I might
not see eye to eye with you 100 per cent on everything in
the world, but at the same time, we
can have a harmonious relationship," said Abdihadi. "The biggest
thing is not to divide and say this is
a Muslim, this is a Jew, this is an
atheist, but rather to understand
the differences. The only way to
do that is by taking the time to
understand different religions
and understand your fellow classmate's viewpoint."
EAT
So how do you build that respect
and understanding?
In Judaism, we have an answer to that question. "Feeding
people. The fastest way to a person's heart is through their stomach," said Rabbi Loeub. "Anything
that's centred around food offers a
good conversation."
Rosh Hashanah, the Jewish New Year, is one of the most
important holidays in Judaism. Growing up, I'd always attend
services and then have a big meal with family and friends
with all sorts of traditional foods — brisket, apples and honey, tzimmes, kugel. Living in Vancouver, away from family, it
hadn't felt like the holidays without family, friends and my
mom's food.
This year, I got the crazy idea in my head to cook all the
food my mom made (for the first time) for my friends, roommates and Ubyssey coworkers. Most everyone who came
had never celebrated Rosh Hashanah before. Being able
to share my traditions, food, prayers and holidays with
curious friends was one of the best moments of my time
at UBC. Talking about our traditions and childhoods (and
how delicious brisket is) allowed me to share my life with
my friends and learn about their lives and cultures.
Writing this piece, it became even clearer to me that
religion means something a little different to everyone.
But two things were constant in the conversations and
ring true in my own head: religion adds a valuable voice
to academic conversations — from politics to literature, to
yes, even science — and religion teaches empathy, understanding and respect.
But most of all, and perhaps most simply, in the words
of Zumrawi: "I think it's what we make of it."
Build that respect by spending time and building relationships with people of different faiths, backgrounds and
believes. Want to learn about Judaism? Send me an email
(kobymichaels@gmail.com) or come into the office (Nest
2208) and ask if I have time for a coffee. Let's share a meal
and a conversation. Let's learn from each other and build
mutual respect. "0
028 Jew-ish SOMEON
Written by Jack Hauen
Photographs by Rachel Green
No matter your political affiliation, someone in your lii
is going to say some dumb shit at some point and you'r
going to want to tell them. Here's a quick guide on the bes
way to call someone out (or in).
Criticize the behaviour, not
the person
't exactly make people willing to
change. Avoid an immediate defensive reaction by structuring your statement around what they're doing, not who
they are. For instance, "Hey, what you just said was actually a little racist, and here's why." Generally, people are
'tiVism when thev don't feel attacked.
Be specific
... ,-.,-.         willing to change when they know
exactly what they did wrong. "You're being racist" tends to
shut people down or make them dig their heels in. "That
statement about X was racist — here's why" is a much better option if you're looking to educate.
Don't condescend
ng talked down
F someone made a legitimate mistake, let them know!
" try not to treat them like a child in the process.
Decide whether to call out or
call ii
lifference, but a potentially important one. Calling in
puts a focus on "pulling folks back in who have strayed from us,"
Ngoc Loan Trvai from Black Girl Dangerous writes. The dif-
rence between calling out and calling in? A little more patience and compassion. That's not to say you can be compassionate when calling out, but sometimes it's more important
to hold people accountable than make sure nobody's feelings
are hurt. It's up to you to decide what's best for each situation.
Consider waiting until you're
not angry
ing thing — it's about how to get your
message across most effectively. If you feel like the best way
to call someone out includes your full emotions about it, go
right ahead. But if you feel like you need a little more time to
" se your thoughts about the situation — maybe write
Be prepared for the worst
That's life. If you've done your best and someone is totally
unwilling to change, you can hold your head high, no matter
the result. fA language1
exists for
on
Written by Michelle Kim
or anyone keeping
up with American
politics, one term
has probably caught
your attention —
political correctnes or rather, the
lack thereof. Being politically
correct is a general avoidance of
potentially offensive language,
especially when it comes to topics such as religion, sex and race.
Let's face it — PC language has
gotten a bit of a bad reputation
over the years. It has been under
fire by political media for suppressing free speech and promoting the idea that "minority groups
can do no wrong." But as with
anything in life, balance is key —
we cannot allow the extremists
of PC language users to make us
forget the absolute necessity of it
in our lives.
UBC is synonymous with diversity, as is the city we live in. We
don't label our actions as politically correct but, without prompting, we show courtesy to one
another, demonstrate respect for
different beliefs and at the very
least, we all show tolerance without hostility. We are considerate
of those around us, and do not express our opinions at the expense
of others. No one would accuse
UBC's diversity to be based on
falsities, but genuine, altruistic
acceptance and this is the heart
of PC language.
PC language doesn't prevent
us from developing our own
opinions on sensitive issues or
from expressing them. However,
it teaches us to speak with a level
of respect — it is a standard of required eloquence if one wishes to
communicate with another. Within the realm of conscientious expression comes open and healthy
discussion of sensitive topics that
need to be addressed in order for
us to grow as a community. It allows us to find solutions without
falling into potholes of hurt feelings and senseless arguments over
thoughtless words. Through this,
UBC is opening up discussions
on topics such as rape or gender
equality, none of which would be
possible without this basic level of
mutual respect.
By falling into the trap of being
anti-PC, we not only risk hurting
others, but unconsciously inculcating our mind into understanding hurtful and prejudicial beliefs
to be ordinary and acceptable. It is
because of the overwhelming diversity of our 50,000 students that
UBC is what it is — not only should
we protect this, but we should allow it to grow. PC language simply means maintaining respect
for one another. Even if it doesn't
come naturally now, keeping an
open mind and through consideration for one another, it is certainly something we can achieve. "31
SAFEWALK
Safewalk is the AMS's transportation service for
students or visitors who feel unsafe walking on
campus by themselves at night by picking them
up and accompanying them home. The AMS's
most used service, AMS Student Services Manager
Hussam Zbeeb approximates that 80 to 100 students
use Safewalk per night in the fall.
Unfortunately, it suffers from misuse — students
occasionally bother the drivers for unrelated
requests, or are absent from meet-up points without
notice. But misuse has plummeted since new
penalties were imposed in November 2016 that
include suspending a repeat offender from Safewalk
for an entire term.
SPEAKEASY
Speakeasy is the AMS's peer support counselling
service. There, students are free to talk about
personal issues to trained student volunteers in a
non-judgmental, private environment.
The service stands as one of the least-used by
students. Despite this, Zbeeb emphasizes that it's
about quality rather than quantity.
"We're looking at 20-ish drop-ins per month, but
when we're looking at the depth of engagement in
those drop-ins, it far exceeds anything else we offer,"
said Zbeeb, noting that the AMS still intends to
improve its performance.
VICE
The newest addition into the AMS portfolio, Vice
is tailored to students wanting to balance their
substance use of alcohol, smoking and technology.
"We're going to have peer dialogue sessions
where students come in and it's going to be
a low-barrier session where we chat about
relationships with alcohol and such. The idea WHERE TO
GET HELP ON
CAMPUS
WRITTEN BY MIGUEL SANTA MARIA
is that it isn't a place where we go for
formal counselling," said Zbeeb.
SEXUAL ASSAULT SUPPORT CENTRE
(SASC)
Although its primary mandate is to assist
survivors of sexual assault, the SASC offers
other features to educate students and
promote prevention. Their services include
emotional support groups, educational and
outreach programs, and legal and medical
advocacy. The centre also provides various
contraceptives and pregnancy tests for free.
In an earlier interview with The Ubyssey,
former SASC manager Ashley Bentley
emphasized that the need for their services
is constant - this is especially true since the
centre's usage rates skyrocketed in 2015.
"When I say that sexual assault is an
epidemic, I don't say that lightly. We're
seeing an increase in the number of people
accessing [the SASC's] services. In terms of
creating that cultural change, and making
sure that survivors and people who have
caused harm are getting the support they
need, we do need more," said Bentley.
Students are encouraged to volunteer for
SASC's office services or outreach efforts.
UBC COUNSELLING
The first time students show up for an appointment, they're asked to do an initial consultation with one of their wellness professionals, as well as an online assessment.
From there, students and their counselors develop a wellness plan to best suit
their needs.
"The wellness plan may include on and
off-campus resources such as self-directed
skill-building tools, workshops, academic
support, group therapy, individual therapy, physician and/or psychiatric care," said
Dr. Cheryl Washburn, director of Counselling, in an emailed statement. "Emergency
appointments are available on a same-day
basis for student in crisis."
Washburn also added that over 1,400
students so far have attended initial consultations in this fall term so far. Fifty-seven
per cent of student wellness plans included
referral to self-care and self-directed skill
building tools; 24 per cent to group therapy programs; 39 per cent to on-campus
counselling; and 15 per cent to off-campus
counselling.
However, the service also has a reputation among students for reports of insensitive counsellors and wait times that can
exceed two weeks. Washburn hopes to initiate more improvements in the future.
"We're currently implementing key elements of a new collaborative service delivery model, designed to minimize barriers
to help those seeking assistance and to provide the most effective services," she said.
ACCESS AND DIVERSITY (A&D)
Access and Diversity helps ease barriers
students face while studying at UBC due to
their disabilities, cultural beliefs, financial
problems or mental health issues.
The service currently supports over
2,600 students, including 520 new clients
so far this term, according to Janet Mee,
A&D's director. Over 35 per cent of students
supported through Access and Diversity
are managing a mental health condition,
she said.
The department is seeking expansion
and further accessibility of their services
through more collaborative means,
especially through contributions from
students themselves.
"There are a number of [peer
programs] that support student mental
health and wellbeing, including the
wellness peers, the equity ambassadors,
the emergency medical aid team and the
suicide awareness ambassadors," said
Mee.
STUDENT HEALTH SERVICES
(SHS)
Student Health Services is the primary
care clinic for UBC students. They offer
a wide range of services that you would
usually get from a family physician. Apart
from the usual services related to physical health, the SHS also provides specialist services that involve psychiatry and
dermatology as well as free naloxone kits to
prevent fatal overdoses.
The service has also made efforts in
health promotion on campus, particularly
through its Nurses on Campus program that
features registered nurses from the clinic
in booths across campus offering advice to
students on the health questions they may
have.
Of course, this isn't an exhaustive list of services. Others, like the AMS Foodbank or the
Emergency Medical Aid Team, can be found
at students.ubc.ca or ams.ubcca/services. *U
Where To Get Help On Campus 031 Written by Marissa Birnie
Illustrations by Jerry Yin
032 One In Twenty ccessibility on campus is
something most students
X*      don't think about. But for
many students with a disability, accessibility barriers can limit their full participation in
university life and hinder academic success.
According to the 2015 Academic Experience Survey and Report by the AMS,
"just under one in twenty undergrads
identify as a person with a disability."
In a self-reported survey, four per cent
of students identified as someone with
a disability, compared to three per cent
in 2014. Of those four per cent, the most
common disability was a mental illness
at 44 per cent, followed
by chronic health at 33
per cent, neurological
disabilities at 30 per cent
and physical disabilities
at 22 per cent.
According to the survey, one third of students
(67 per cent) who identified as disabled were
registered with Access
and Diversity. Of those,
74 per cent of respondents said they were satisfied with the services
offered by Access and
Diversity. Eighteen per
cent were not.
/d
ACCESS AND DIVERSITY
Access and Diversity
provides academic, financial and physical
accommodation for students with a disability. Students must
register to receive services, which requires medical documentation.
UBC is governed by Policy 73, which
recognizes the university's "moral and
legal duty" to provide academic accommodation for students with a disability in accordance with the BC Human
Rights Code and the Canadian Charter
of Rights and Freedoms.
Academic accommodations provided
by Access and Diversity include extended exam times and note-taking services,
as well as financial services like grants
and priority access to housing for students whose needs cannot be met off
campus. They also offer sign language
interpreting, alternative formats of print
materials such as braille and a variety of
other accommodations.
Evguenia Ignatenko is a second-year
psychology student and the president of
the Disabled Students Association. The
group recently had students answer the
question, 'What do you want people to
know about disability?"
Some of the responses included,
"not all disabilities are visible" and "just
because I have a mental illness, doesn't
mean I'm crazy — just because I have a
learning disability, doesn't mean I can't
do well in school," according to Ignatenko.
While Ignatenko feels that Access
and Diversity are "pretty good," she believes that "they're understaffed and it
can be quite slow for them to get back to
you. It can take two business days [and
sometimes] they won't get back to you
unless you email them again.
"With the amount of people that need
help — and it's only going to grow — they
need more than what they have now."
Ignatenko said that some students
have told her about negative experiences
with Access and Diversity where the staff
come across as dismissive.
"That is not necessarily a personality
trait of the staff. I think it comes from the
fact that they're understaffed and they're
all stressed. They can't take the time that
they need for themselves so they can deliver the services they're paid to deliver,"
she said.
Access and Diversity recently added
two new staff members, bringing them
to a total of 16 employees.
Annalise Fischer, a fourth-year German and creative writing student, uses
Access and Diversity's exam accommodations and said she feels mostly satisfied
with their services, although she reiterated Ignatenko's concerns about staffing.
"They just don't have enough people. The shortest amount of time I've
had to wait during drop-in was about 20
minutes and the last time I was
there to take a midterm, other
people had come for drop-in
hours and the wait got up to
about an hour," she said.
Janet Mee, Access and Diversity's director, noted that wait
times for students are considerably prioritized.
"Currently we have drop-in
hours every day, and on Mondays and Wednesdays, we have
six hours of drop-in. That does
mean sometimes that [students]
are waiting for a period of time
to get in and see an advisor. For
a new client they might wait
about 10 days to see an advisor,
but if a student comes to drop-
in hours they're seen that day,"
she said.
Access   and  Diversity  currently supports over 2,600 students and has seen 600 new
clients since August 1, according to Mee
— almost double the number of new clients from last year.
They have received funding for three
new full-time advisors in the past two
years, but "the numbers of students that
are coming forward seeking support has
grown at the same time that our staff has
grown," she said.
Mee recognizes that students can face
long response times via email. "I think for
all of us, email is a challenge. It does take
time to go through those emails and respond to them," especially since "students
are coming forward with some pretty
complex concerns via email," she said.
One In Twenty 033 While Mee cannot comment on Ignatenko and others' concerns about specific staff members, she encourages students to
speak with her or other staff to address their concerns.
Anne Liao and Tracy Windsor are facilitators for Kaleidoscope, a campus peer-to-peer mental health support group.
Kaleidoscope's facilitators identify as having lived experiences
with mental health issues. Both Liao and Windsor are registered with Access and Diversity, and have used exam accommodations.
Liao feels that student groups like Kaleidoscope "lower the
barrier of access" to students who are too intimidated to access
professional services. "Students will more likely come to peers,
and we're more readily relatable ... because we're students ourselves," said Liao.
"Students are clearly feeling a need for spaces on campus to
talk about mental health," said Windsor.
"It's really hard to set an appointment with my [accessibility]
advisor," said Liao. According to her, appointments are sometimes not available for several weeks and students are advised
to go to drop-in hours, where the wait time can be from around
30 to 45 minutes, depending on how busy it is.
PHYSICAL SPACE
Academics are not the only barrier faced by students with a disability on campus. UBC is like its own miniature city, and as with
any city, poor planning can cause accessibility issues.
UBC adheres to the BC Building Codes, which regulate accessible building requirements. Accessibility in this case means
that a person with disabilities is able to reasonably access buildings and use their facilities.
Some of the specific design requirements state that there
should be "access from the street to at least one main entrance"
as well as accessible washrooms. Knob handles are no longer
permitted in new buildings, as they can be difficult to maneuver
for someone with a physical disability. This means that some of
UBC's older buildings like Hennings, with its heavy doors and
hard to twist knobs, do not meet all of these requirements.
The Vancouver Campus Plan, adopted by the university in
2010, outlines the strategies for the management and administration of UBC's properties in support of the university's strategic plan and academic goals.
One of the goals of the plan is to "provide direct access for
people with disabilities." The plan recognizes some of the physical accessibility barriers on campus, ranging from long distances between buildings, hard-to-access pedestrian routes and the
fact that older buildings lack accessible entrances. The campus
plan notes that high-use areas will be more likely to receive accessibility upgrades due to limited funds.
Students can use the UBC Wayfinding tool to find accessible
pathways and entrances, although this information can be difficult to find. First, one must select a building and then click on the
"Footprint Map" that reveals more detailed accessibility information, including the number of elevators, which entrances are accessible and the best route to get there.
Not all buildings are fully accessible and it can be frustrating to
find the appropriate entrances.
.-*.
-
■
■ ft.    s^
ft
034 One In Twenty •
"It's not very visible," said Liao.
"International House is one of the least accessible buildings
on campus," said Ignatenko. There is no elevator, rendering the
upper floors inaccessible. International House is home to the offices of Go Global, the Dr. Simon K Y Lee Global Lounge, International Student Development and more.
"What they did for some students that would need to go [to
the building]... they would schedule an appointment and the advisor would come to them, but that just means that the person
with a disability cannot access the same kind of casual drop-in
hours," said Ignatenko.
"It's just another hassle to put on a disabled person."
CRITICISM FACED BY UBC
The university is clearly taking steps to improve accessibility
on campus with Access and Diversity and other services. They
recently announced plans for an accessibility shuttle in conjunction with the AMS and Campus and Community Planning.
UBC has been subject to human rights complaints alleging
discrimination based on disability. While many of the complaints
were dismissed, some went through and the complainants were
awarded damages.
In 2015, Dr. Jessica Dunkley, a deaf woman, was awarded
$35,000 by the BC Human Rights Tribunal after it was determined the university failed to provide a sign language interpreter
during her medical residency program.
In 2016, the tribunal found that UBC had discriminated against
former medicine student Dr. Carl Kelly by failing to accommodate
his ADHD and learning disability. He was awarded $75,000.
Some students feel the university can and should do more to
provide reasonable accommodation for students with a disability.
Fischer wants the university to better communicate to students
what resources are available and where to find them. "So many just
don't know where to look," she said.
To help with communication, Access and Diversity have recently hired a term employee who is developing a series of videos
to help students understand the services they offer and save time
during meetings with accessibility advisors.
"For example, [the staff member is working on] a video around
how you access exam accommodations so that an advisor doesn't
have to spend time in a meeting talking about an administrative
process," said Mee.
Liao and Windsor feel that a lack of psychiatrists and long waiting periods at UBC Counselling can be addressed.
"I don't know if the university is really focusing on long-term
solutions for students with disabilities. I think they're mostly focusing on short-term [solutions] like stress balls and mental health,
and fun time doggy de-stress," said Ignatenko.
She also advocates for a fall reading break, something many
universities have but UBC does not.
"I feel like that could be very beneficial to people that are feeling, at this time, very bogged down with projects and homework.
Finals are coming up, but midterms aren't done for everyone, so
it's a very difficult time for people," she said.
"Around this time, everyone starts wondering, 'Why is mental
health so bad for students?' It's because we have a ton to do." 'SI
One In Twenty 035 ►
LASTING BIAS
Written by Tushita Bagga
ntonya Gonzalez, a PhD student studying developmental psychology at UBC, conducted a study
on reducing racial bias in children with the help of
stories. Her goal was to try to change children's perceptions of racial out-groups — people who don't
look like them.
"Even as early as age five or six, children have an unconscious
race bias wherein they prefer their in-group. They also often have
biases against stigmatized racial groups within their society," said
Gonzalez.
In the control group, children heard stories about positive
white exemplars. In the experimental condition, they heard stories about positive black exemplars. The study found that children aged nine through twelve, after hearing a story about positive black exemplars, did not unconsciously show a preference
for either racial group, at least temporarily. Gonzalez is currently
investigating the long-term effects to see just how long the ramifications last.
'We live in a society and a community where there is a lot of
tension felt by different social groups, so that was something that
I sought to investigate and to try to reduce those tensions and
biases, especially in children," she said.
Gonzalez is just one of many academics studying issues of diversity at UBC. Across campus at the Peter A. Allard School of
Law, Dr. Isabel Grant — professor and co-director for the Centre
for Feminist Legal Studies — has conducted significant research
on consent and reforming sexual assault law for mentally disabled individuals.
Her research showed that women with mental disabilities
face difficulties at every stage of the criminal justice system. In
her paper, "Sexual Assault and the Meaning of Power and Authority for Women with Mental Disabilities," written with Janine Ben-
edet, she argues that "existing Criminal Code provisions in Canada are inadequate to address this type of exploitation because
courts have consistently failed to recognize that such abuses of
power and trust are fundamentally inconsistent with any notion
of voluntary consent."
Dr. Elizabeth Saewyc has been studying what are called "resilience factors" — things in young people's environments and relationships that help them survive despite discrimination, violence
and trauma. She talks of health inequities where for some reason or other, certain social groups have less access to healthcare,
don't take well to the treatments offered to them or don't have
the opportunity for achieving the greatest possibility of health
for themselves. Social elements often play an important part in
determining an individuals' health.
"You have to think about the groups that aren't always as visible but who experience some of these health issues, and trying
to understand what it is like for them. Over the years as well, my
clinical practice as a public heath nurse working first with homeless street involved youth, and then with youth involved with
pregnancy, recognized the strengths that so many young people
have," she said.
Focusing on the problems, said Saewyc, is not only depressing,
but doesn't give one the full picture.
"Many of them are surviving despite incredibly toxic environments and the terrible experiences that they have had," she said.
Saewyc's research for her paper, "School-based strategies to
reduce suicidal ideation, suicide attempts and discrimination
among sexual minority and heterosexual adolescents in Western Canada," shows that heterosexual boys are less likely to have
suicidal thoughts and attempt suicide when their school has
long-established, anti-homophobic policies and gay-straight alliances (GSAs).
'We had seen higher rates of suicidal ideation and attempts
among LGB teens and through our analyses, we were able to connect that higher suicidality to stigma and discrimination — being
bullied and experiencing discrimination because you were gay or
because people thought you were gay," she said.
A solution to reduce the experience of homophobia and
bullying was for schools to create inclusive schools and to
implement anti-homophobic rules. Another solution was to
create GSAs.
"One of the things that we had to recognize was that there
was a certain number of youth who identified as heterosexual who also experience discrimination because people think
that they are gay or because people are using homophobic
bullying, pejorative terms to harass them — not because they
are gay, but because being gay or lesbian or bisexual is somehow and by calling someone that, you are insulting them,"
said Saewyc.
The research shows that being bullied for whatever reason is extremely harmful to a person's mental health and that
a link exists between experiencing that kind of violence, discrimination and rejection, and suicide attempts.
'We thought, 'What about those straight kids that are perceived to be gay?" said Saewyc. So she took a look at the effects of
homophobia on straight youth and found that heterosexual boys
were less likely to indulge in suicidal ideation if they went to a
school with long-established, anti-homophobic policies.
Saewyc, Gonzalez and Grant are only three researchers at
UBC studying issues related to diversity and the social sciences.
036 Blasting Bias We live in
here there
social groups
that was somet
especially in children
Antonya Gonzalez, PhD developmental psychology
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Blasting Bias 037 ►
IMMIGRATIONS
The only Canadian
Written by Koby \
hen I immigrated to the United States, I was
only a few months old. My parents and I weren't
running from civil war, religious persecution or
a violent dictatorship. My dad had gotten a job
offer, and he, my mom and I were following the
opportunity.
I can't say the same about my grandparents. When they
arrived in Canada in 1948, they had just survived the Holocaust. My grandfather had escaped from the Nazis on a march
from one concentration camp to another. My grandmother
had fake papers and worked as a maid for a Christian family.
When they arrived in Canada, they left behind the horrors of
a genocide, the countries and languages they knew, and the
graves of their parents and most of their siblings.
When I arrived in Wilmington, Delaware, we had a
house, my dad had a job and we spoke the language. Sure, we
couldn't get coffee from Timmies — but that's a not a large
price to pay.
The same can't be said for my grandparents. They moved
in with siblings. My grandmother worked at a tie factory, where
she was paid per tie, and dealt with a boss who offered her extra
money for sexual favours. My grandfather worked as a waiter
and went to school. They both had to learn English. With the
money from waiting tables and the tie factory, my grandfather
graduated accounting school, near the top of his class in the
province, and opened a small firm. Forty odd years later and
they had three kids, all graduated from medical school.
Then I came along and with my parents, I moved to the US.
One of my earliest memories is taking the train into Boston —
we lived just outside city limits — with my mom to renew our
green cards. We waited in line for what felt like hours before
speaking to the immigration official. A little while later we
walked out, permanent residents for another decade.
One day in high school, I missed class for a day to go into
Boston and become a citizen. A few months of paperwork, an
oath and a bunch of signatures later (I didn't have to take a
test because I had been in American schools my whole life)
and they handed me a flag.
"Congrats," the woman behind bulletproof glass said.
"You're an American."
Growing up, I was always the only Canadian in the class.
In my cozy, white, upper-middle class New England town,
I was usually the only immigrant in the room. Being Canadian, as silly as it sounds, made me different. Now I work in
a newsroom where half the editors are immigrants. I'm the
norm.
In Canada, 40 per cent of the population is first or second-generation Canadian. This diversity strengthens Canada and communities around the world. Research says having
more women in boardrooms increases profits. It says more
diverse groups come up with more innovative and successful
solutions to problems. Almost half of Fortune 500 companies
were founded by immigrants or their children. The fact is
that diversity is a positive force in the world. It can be really,
brutally hard — but it makes you, me and our community
stronger.
Here at UBC, we know this. We're one of the most diverse
campuses on the planet in one of the most diverse cities in
the world, in a country that ranks in the top 20 for diversity.
We have our problems, our hatred and our bigotry, and we
could certainly work to be better. But we have it good. We
reap the benefits of our diversity in our education, in our relationships, in our economy and even in our food.
Today, more than we may want to admit, standing up for
this diversity is important. Go out and learn about new cultures. Make friends from different religions. Learn a new
language, try a new food. Sit down with people you disagree
with and listen. Build your empathy everyday, any way you
can. From this empathy, we draw strength and can build a
better, safer and more peaceful world. %
The fact is that diversity is a
positive force in the world.
038 Immigrations ADVOCATING
FOR STUDENTS?
Are you or your campus group fighting to protect
students and are in need of legal aid?
If so, the SLFS is there for you. Apply for funding or
legal cases that you think can make a positive impact on
the lives of UBC Students.
MARCH
Stay in-touch!
KNOW YOUR
ACADEMIC RIGHTS
Location: Lev Lounge
Time: 1-2 PM
Food and drinks will be
provided!
AlbES; © *>
Ombudsperson for Students
«
MARCH
KNOW YOUR
BC HOUSING RIGHTS
^\
Location: Lev Lounge
"j
Time: 1-2 PM
o
Learn about how the housing
crisis can affect you! Food &
drinks will be provided.
^^
<|t£±£*
dill//SLRS-
V,
Student Legal Fund Society
To learn more about our services and the resources
available to you, visit www.studentlegal.org. ACUL
IVERSITYATUBC:
an
ritten by Moira
Jlk
j
/ton, Hana Golightly and Julia Burnham
^rations by Yuko Fedrau
ave you ever sat in a class with an instructor who
H looks like you standing at the lectern? Your chances
of answering "yes" are much higher if you belong to
certain demographics.
In an institution with students of as many genders, abilities, ethnicities and sexual identities as UBC, diversity
might seem like a non-issue — until you take a closer look at its faculty.
The increase in hiring of female faculty to the tenure stream
from 35.4 to 46 per cent from 2010 to 2014 is a step in the right direction, but disparities are still seen at the tenure and administration
levels. As of 2014,9 per cent of deans and 23 per cent of department
heads were women.
It should be noted that no data exists — yet — regarding the
number of faculty who are diverse in terms of ethnicity, disability,
gender identity or sexual orientation.
"What's important is that our community, our students, can see
themselves reflected both in the faces of the people that are standing in front of their classrooms," said Sarah-Jane Finlay, associate
vice president of Equity and Inclusion. "You can have diversity
without excellence, but you can't have excellence without diversity/'
In the interest of opening a discussion of what and from whom
students learn at UBC, The Ubyssey dove into policy and personal conversations with administrators — including President Santa
Ono — to uncover what diversity means to UBC, how it intends to
improve and why this should even matter.
SO WHAT'S UBC DOING ABOUT IT?
Tuition increases and leadership snafus have certainly kept UBC
busy in the last few years, but many of the policies that are changing the demographics of faculty members have been silently affecting change.
Currently, UBC has implemented a variety of programs — ranging from the gender pay equity initiative to its unconscious bias
training programs for recruitment committees — which adminis-
040 Faculty Diversity at UBC
trators claim are leading the way in Canada for actively ameliorating faculty diversity within universities.
"If you were to look at any of the strategic plans or academic
plans that have been put in place... you'll see that diversity is really
a central value that is held by [UBC]," said Finlay. "Thafs both in
terms of the diversity of our students [and that] of our faculty and
staff'
The gender pay equity initiative, spearheaded by the Equity
and Inclusion Office, is one such project. Initiated in 2007 and
published in 2013, the initiative collects and aggregates data on differences in salaries, lengths of time between promotions, and the
impacts of leaves on men and women faculty members.
"UBC was one of the first institutions in Canada to do that in
recent history, and it has happened at other institutions since," said
Finlay. "Ifs really a key component of the broader strategy to diversify the faculty [at UBC]."
But even if the university is headed in the right direction, diversification of its faculty won't happen overnight. Many administrators, however, are confident that UBC's commitment to making
data-based policy decisions will increase its chances of success.
"I think like all institutions, things move slowly/' said Dr. Jennifer Love, who began her term as senior advisor to the provost
on women faculty in July 2016. "What I find really helps is data.
You have to be able to have an argument that is robust, because if
you start making policy changes on information that is not robust
... you could have unintended consequences."
In the spring of 2016, UBC conducted an equity census in order
to collect data on its faculty beyond gender. Despite being obliged
to report on the demographic groups prescribed by the Government of Canada — women, people with disabilities, aboriginal people and visible minorities — UBC collects data on faculty members
who are sexual minorities as well.
Love has high hopes that a quantitative understanding of diversity is going to help UBC locate its areas for improvement and act
more efficiently. 'We'd like to be able to take the equity census information and
basically roll it into a visualization software that is made anonymous, and then we can start looking at the broader questions than
just men and women," said Love. "This would allow us to have an
honest assessment of where we are in the university with respect
to faculty diversity/'
OPTIMISTIC BUT A WAYS TO GO
Margot Young, chair of the Faculty Association Status of Women
Committee and professor in the Peter A. Allard School of Law, said
that while UBC has many structures in place to address issues of
inequity on campus, productive measures can take a longtime to
be put in practice.
Historically, the Status of Women Committee has provided
much of the driving force behind gender equity movements for
UBC faculty, including the campaign to appoint a senior advisor to
the provost on women faculty. In October 2016, Young published a
response to UBC's Draft Sexual Assault Policy through her position
as committee chair, calling attention to the policy's shortcomings
including its lack of commitment to timeliness in handling cases.
The committee, in her opinion, has been instrumental in
putting pressure on the administration to be more responsive to equity issues faced by female faculty.
Young highlights the importance of gender and racial
representation as issues that face institutions indiscriminately across society. Diversity issues in the macrocosm of
society can be examined at a microscopic level on campuses,
positioning campuses as an excellent place to create structural reform.
For Young, the diversity conversation is especially important in light of current political movements that have
given rise to protectionist and populist rhetoric.
"Today, we live in a moment [of] sexism, racism and hatred of those who are different than ourselves," she said.
In this framework, the diversity issue at UBC can be thought
to represent one case study in an important global conversation, one which may give institutions of higher learning a
unique ability to address issues of equity and representation.
Young highlights the lack of numerical representation
of Indigenous and racialized scholars as a key issue faced at
UBC. In her eyes, "the struggle of diversifying" takes place
not only within disciplines, but across the university.
While universities must confront a range of issues surrounding diversity on campus, Young believes that many
of these problems have similar roots and can be addressed
through similar administrative structures.
"Each of these issues are discrete issues that need singular
attention, but they aren't siloed in terms of the structures of
the systems that account for them. You can tell very coherent
stories about why you need a sexual assault policy, why you
need a pay equity policy, why you need an anti-harassment
policy — they are all pieces of the same structure," she said.
While diversity at UBC has a long way to go, Young is optimistic for the future.
"There is real expertise, awareness and a kind of smart
consciousness amongst many of the faculty who work in this area.
We have good in-house talent to help us deal with these issues."
Evaluating the importance of faculty diversity at universities can
be a deeply personal reflection on one's own experiences in aca-
demia.
"Our life experiences are very much shaped by gender and ethnic identities and the way people categorize us — and the opportunities we have are shaped by those things," said Jennifer Berdahl, a
UBC professor of gender and diversity leadership studies who theorized that former president Arvind Gupta's hasty departure may
have been due to a "masculinity contest."
Berdahl believes that a diverse faculty allows a greater representation of role models for the diverse student body.
'Women tend to suffer in programs where there are primarily male faculty teaching them. They don't see themselves in the
discipline or they don't think of themselves as being as capable of
that subject if the message is that men primarily can do this," she
said. "If you have role modelling in the classroom of the faculty, it
suggests to everyone that this is an equal opportunity game and
everyone is capable of pursuing these kinds of lines of inquiry/'
The importance of a diverse faculty can also be seen in cases of
sexual assault and harassment on campus. Berdahl cites a "chilling
effect" in these cases if students can only voice their concerns to an
all-male faculty.
President Santa Ono is no stranger to the struggle for diverse faculty, knowing that he is one of the most underrep-
resented minorities when it comes to university presidencies
as a man of Asian descent.
"I've actually experienced being one of the first to be
an Asian during different stages in my progress as a faculty
member and as an administrator," he said.
Ono also noted that while fighting for more representation of
certain groups is a constant struggle, universities are, by definition, diverse.
"For example, UBC has 18 different faculties, and professors in each of those faculties think about problems and
the society in different ways. As opposed to an institute that
only has physicists or only has biologists, one of the great
advantages of a university is that we have this group of diverse individuals that look at the world with different lenses
and with that different expertise. That diversity is really the
differentiating feature of universities that really makes them
the ideal places to educate the next generation.
"Students learn from watching individuals in their act,
and having a diverse faculty is probably the best education a
student can receive — to be inclusive and to be part of diverse
teams that can really positively affect civilization."
We'll drink to that, tl
Faculty Diversity at UBC 041 our bac
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