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We situate the race-based division of Manitoba's Keystone Junior Hockey League as a case study to reveal the ongoing processes of settler colonialism. We argue that this split is an example of "White settler possessive logics," whereby settler belonging is naturalized through reiterative embodied acts of occupation. That this split happened in hockey, which is colloquially referred to as "Canada's game," is perhaps unsurprising given that hockey is a significant cultural site where Canadian nationhood is produced. However, we also contend that settler entitlement and belonging are never fully secure, but rather always in the process of (un)becoming. Settler belonging is thus threatened by Indigenous embodied sovereignties, which we argue can be found in the game of hockey generally, and in the Keystone Junior Hockey League specifically. [ABSTRACT FROM AUTHOR]

Within the Canadian context, the physical activity levels of children and youth in the after school time period has become a source of public health concern. We argue that this concern is informed by broader public health crises, in particular the "global obesity epidemic" and the closely related "global pandemic of physical inactivity," and that these so-called "crises" operate as part of a discursive regime that serves to justify after school interventions aimed at increasing the physical activity practices of children and youth. Although the objectives of such interventions are seemingly well intentioned, we suggest that such interventions nonetheless harbor difficult to discern, but potentially pernicious consequences, for the communities in which they are implemented. We focus our attention on the place-specific effects of one Public Health Agency of Canada-funded after school physical activity intervention--After the School Bell Rings (ASBR)--that was implemented in the mostly Indigenous, northern community of Placid, Manitoba. Based on a critical analysis of the ASBR program itself, along with interviews and focus groups with children, parents and recreation providers (n = 10) from the community of Placid, we contend that the ASBR serves to govern Indigenous recreation at a distance. We argue that when implemented in the place-specific context of Placid, the ASBR functions as part of a broader governmental assemblage composed of loosely connected discourses, institutions, socio-structural conditions and individuals that, when assembled, ultimately serve to govern geographically and culturally distinct communities. We conclude by suggesting that the objectives of broad-based health interventions, such as the goal of increasing after school physical activity levels, should not be universally implemented across diverse locales, but need to account for the diverse, place-specific priorities and needs of the communities into which they are implemented.

This paper situates Euro-Western sport within a broader settler colonial logic of elimination that frames Indigenous bodies, cultures, and ideas within a politics of containment in the production of the colonized masculine subject. We use three examples to illustrate our argument, including an examination of the use of Euro-Western sport and physical culture in Indian Residential Schools, the definitional confinement of diverse and constantly adapting Indigenous cultures within contemporary Canadian sport policies, and finally the representational fixing of Indigenous masculinities within stereotypes of the hyper-masculine warrior in dominant sport media. However, sport and physical culture are also central to processes of Indigenous resilience, resurgence, and decolonization and, while these themes run throughout the paper, they are explicitly addressed in the final section. [ABSTRACT FROM AUTHOR]

Within the Canadian context, the physical activity levels of children and youth in the after school time period has become a source of public health concern. We argue that this concern is informed by broader public health crises, in particular the ‘global obesity epidemic’ and the closely related ‘global pandemic of physical inactivity', and that these so-called ‘crises’ operate as part of a discursive regime that serves to justify after school interventions aimed at increasing the physical activity practices of children and youth. Although the objectives of such interventions are seemingly well intentioned, we suggest that such interventions nonetheless harbor difficult to discern, but potentially pernicious consequences, for the communities in which they are implemented. We focus our attention on the place-specific effects of one Public Health Agency of Canada-funded after school physical activity intervention – After the School Bell Rings (ASBR) – that was implemented in the mostly Indigenous, northern community of Placid, Manitoba. Based on a critical analysis of the ASBR program itself, along with interviews and focus groups with children, parents and recreation providers (n = 10) from the community of Placid, we contend that the ASBR serves to govern Indigenous recreation at a distance. We argue that when implemented in the place-specific context of Placid, the ASBR functions as part of a broader governmental assemblage composed of loosely connected discourses, institutions, socio-structural conditions and individuals that, when assembled, ultimately serve to govern geographically and culturally distinct communities. We conclude by suggesting that the objectives of broad-based health interventions, such as the goal of increasing after school physical activity levels, should not be universally implemented across diverse locales, but need to account for the diverse, place-specific priorities and needs of the communities into which they are implemented. [ABSTRACT FROM PUBLISHER]

In contemporary Western society, both anorexic and obese1 bodies are regarded to be “out of bounds.” Although scholars have enhanced our understanding of anorexia and obesity, these “disorders” have most often been studied in isolation from one another. In this article, we examine the similarities and differences in the embodied experiences of anorexic and obese women. Informed by the phenomenological research tradition, we follow in the footsteps of other scholars who have already begun to depart from binarized, polarized views by describing how women living with anorexia and obesity in two Canadian provinces experience the body, food and eating. Anorexic and obese women described a vast range of intense emotional experiences to characterize their relationship to food, the body and eating. Shame marked the bodies of these women. Family relationships also changed how the women experienced the body and food over time. The women ascribed a diverse array of complex meanings to the body and food. We hope that our study opens new phenomenological terrain to dialogue with and for anorexic and obese bodies in a relational way, recognizing that both of these bodies hurt in a remarkably similar manner. In a judgement day of sorts, both anorexic and obese bodies carry the heavy burden of culture’s expectations to fit within a narrow range of normative slenderness. [ABSTRACT FROM AUTHOR]

There has been a growing body of research exploring the mobility experiences of rural youth as they migrate in search of work, education and leisure. In this article we contribute to this body of knowledge by examining the mobility experiences of young women (16–24 years) living on the southwest coast of Newfoundland, Canada. In contrast to dominant constructions of rural crisis that position out-of-the-way places as in decline, dying or dead, we argue that the young women in our study articulated complex, affective relations to place. In so doing, they negotiated localized histories, prevailing social relations, broader discursive constructions and embodied affective connections in forging their emplaced feminine subjectivities. We argue that foregrounding the complex and at times contradictory relationships that the young women articulated with their rural homes is an important step in prying open dominant albeit constraining constructions of the rural, thereby allowing for alternative and more inhabitable imaginings of out-of-the-way places. [ABSTRACT FROM PUBLISHER]

In this paper we discuss how photovoice and words-alone methods used in a study with young people living in communities on the west coast of Newfoundland, Canada, helped to tell different stories of rurality. Instead of the dominant narrative of rural decline in the focus groups and interviews with youth, through photovoice young people talked more positively about their home places. Drawing on recent work on emotional geographies and combining realist and constructionist frameworks, we argue that the photographs represent culturally accepted and appropriate ways of thinking, talking, and feeling about place, and that these shared affective practices provide a sense of community and continuity in a context of uncertainty in fisheries communities. It is our contention that such shared practices offer a strategy to deal with, indeed to heal, the damaging impact of the near extinction of fisheries stocks by maintaining a stable sense of self and place. [ABSTRACT FROM AUTHOR]