Category: Uncategorized

  • Ukrainian Resistance to Russian Colonialism – Briarpatch Reading List (Extended)

    In the September/October 2025 edition of Briarpatch Magazine, I was able to publish a reading list about Ukrainian Resistance to Russian Colonialism. It is reproduced below with additional works I had to cut for length.

    I also recently became a board member for Briarpatch, so I strongly encourage you to check out their reporting and consider signing up for a subscription.

    In my final class studying international human rights law, I shared my paper analyzing Ukraine’s law on Indigenous people which, while imperfect, protects the territorial and language rights of Crimean Tatars, Karaites and Krymchaks. In the class discussion, a friend and self-proclaimed Marxist wearing a keffiyeh asked if I knew that the Russian language was broadly oppressed in Ukraine. Despite their rightful support for Palestine and correct criticism of colonial governments, they tended to be sympathetic to a different colonial, imperial power by repeating one of Russia’s falsified justifications for engaging in an unprovoked war of aggression.

    Expanding our critiques beyond western colonial empire is important as we struggle to find alternatives to any form of oppressive, centralized power. As fascism balloons in our own backyard, we can learn from Ukrainian people actively resisting a fascist authoritarian state. And as we try to comprehend how to dismantle an empire here, we can well be reminded that the problem isn’t one empire or another; rather, the problem is empire itself. As one empire coerces Ukraine into a minerals deal, another empire is currently shooting ballistic missiles at shopping centres in Ukraine. 

    The following resources have helped me understand Ukrainian resistance as removing itself from under the foot of centuries of a colonial power.

    Russian Colonialism 101 (2023)

    Until I found the illustrated book, Russian Colonialism 101, by Ukrainian journalist Maksym Eristavi, I hadn’t heard of Russian history explained as colonial power. In the Western anti-colonial, anti-capitalist circles in which I found myself, the Soviet Union was generally either tolerated or praised, with Joseph Stalin’s violent purges considered one of the only dark spots marring this alternative to capitalism. I knew little about its predecessor, the Russian Tsarist Empire, or the current Russian Federation. This guidebook (basically a reading list of its own) explains that the past three iterations of Russian rule – from the Tsars to the Bolsheviks to the Vladimir Putin regime – have employed the same colonial tactics to control and oppress Indigenous nations neighbouring and within Russia’s borders. When Russian prisoners of war are released they are often photographed holding flags for Tsarist Russia, the Union of Soviet Socialist Republics (USSR), and the Russian Federation all at once. The book demonstrates that the current war on Ukraine is far from a singular project of a power-hungry dictator, but an unfortunate feature of Russian colonial statehood.

    Matryoshka of Lies: Ending Empire (2024)

    The Matryoshka of Lies podcast, hosted by Maksym Eristavi and Ukrainska Pravda news outlet dives into lesser-known histories of Russian colonialism. The season-one finale, Ending Empire, touches on Russia’s expansion into Alaska in the late 1700s, where they extended the same policies of coercion and enslavement they used on Indigenous nations of Northern Asia. (Tlingit resistance to this Russian colonialism is best captured by Gord Hill in The 500 Years of Indigenous Resistance Comic Book: Revised and Expanded.) 
    In part, the purpose of the episode and the podcast as a whole is to allow a western audience to better understand Russian colonialism as akin to the genocidal horrors of European colonialism that many North Americans are just starting to grapple with. Similar to many radicals in North America calling for an end to U.S. hegemony and violence through an end of the American Empire, this episode suggests that a “total reset in what is now the Russian Federation” is the only way to end these continuing colonial expansionary tactics.

    A Brief History of a Long War: Ukraine’s Fight Against Russian Domination (2025)

    Policies of food control and forced starvation have long been a genocidal policy of colonial governments, from Canada’s purposeful extermination of Indigenous food sources, to Israel’s current explicit weaponization of food in Gaza. The Holodomor (meaning ‘death by starvation’) occurred in 1932-33 in Ukraine and led to the deaths of upwards of a fifth of all Ukrainians. Soviet policies forced the collectivization of farms, imprisoned or killed people for hiding or ‘stealing’ grain, and instituted restricted travel so Ukrainians could not access other food sources.

    Whereas most narratives of the war start in 2022, or maybe 2014, Mariam Naiem’s graphic novel puts Russia’s war on Ukraine into perspective from the very beginning of Ukrainian nationhood. It unravels the long history of policies meant to extinguish Ukrainian sovereignty movements that threatened Russian control over valuable Ukrainian natural resources: from the Holodomor to policies meant to marginalize the Ukrainian language, to Russia’s invasion once Ukraine shifted into the European sphere of influence. This introduction to the history of the region helps give context to the war by explaining the centuries of Russian empire and Ukrainian resistance.

    Hanna Perekhoda: “The fight for freedom in Ukraine is intimately linked to the global struggle against fascist forces” (2025)

    While the Western left has generally expressed support for Ukraine, in some anti-imperialist circles, dialogue is often immobilized when someone associates Ukraine with NATO, Nazis, or nukes. In this interview, Hanna Perekhoda, a Ukrainian socialist and historian, succinctly addresses some of the most controversial among these stumbling blocks. She explains supposed Russian-language oppression and Russophobia is akin to the anti-white racism rhetoric rising in the West. Perekhoda speaks to Putin’s claim that Ukraine is overrun by Nazis, a propagandist justification for the war hearkening back to Second World War mythology. She acknowledges Ukraine’s far right, noting they have repeatedly proven to be a fringe movement. Given that problems with the far right exist everywhere, she questions whether this justifies a full-scale invasion or a withholding of military support or other aid. She notes that what really risks a rise in fascism is a long-standing war waged by a fascist Russian regime where common Ukrainians are radicalized by years of military occupation and systematic oppression. As Perekhoda makes clear, what is needed is support for Ukrainian lives, autonomy, and resistance.

    Ordinary People Don’t Carry Machine Guns: Thoughts on War (2025)

    Ukrainian author Artem Chapeye gives a contemporary account of what it is like to be on the receiving end of a colonial war of expansion. As a self-proclaimed pacifist, leftist, and feminist, Chapeye joined Ukraine’s military in 2022. After politely admonishing Western anti-imperial leftists for their lack of critique of other powers as compared to their rigorous critique of the American Empire, Chapeye addresses the privilege of pacifism that judges Ukrainian (and other) resistance; anarchist traditions of Ukraine’s historical resistance to empire; navigating the tension of being against the authoritarian dangers of nationalism while fighting for a civic – rather than ethnic – community currently under a nation-state; and the impossible psychological toll of war. Speaking to himself as much as to Western audiences, Chapeye explains Ukrainian resistance as follows: “We can either fight back now, with the losses that necessarily accompany this, or remain the colony of an empire for another hundred years.” His book explains his decision to fight against Russian invasion is not because of a guaranteed win, but because of the moral imperative to fight fascism in all its forms.

    ADDITIONAL WORKS

    Where Russia Ends (film) (2024)

    Makhno: Ukrainian Freedom Fighter (graphic novel) (2022)

    Hey Waitress! – Helen Potrobenko

    Putin’s Trolls – Jessikka Aro (2022)

    Without the State – Emily Channell-Justice

    Five Stalks of Grain (graphic novel) (2022)

  • The Village God of Labour

    Pasha, on break from installing new rain gutters, looked down at me as I sweat, shovel in hand, knee-deep in Ukraine’s famous black earth. “Crazy Nic” he said. I didn’t expect him to say something in English so I didn’t catch it. He repeated in his own language: «Шалений Нік» (shaleney Nic). Then I understood.

    Olia and I went for a walk to the forest just to see what the sun and wind felt like from from different angles. Upon return, the neighbour, bent ninety-degrees at the waist hoeing potatoes, couldn’t really understand that we came back without foraged mushrooms. A friend has said that she finds it sad that her parents don’t know how to have fun, that every spare moment is spent processing apples, feeding chickens, digging potatoes, canning tomatoes. They would never go to a movie or concert. This weekend, her and I will go to a bar on Friday, a concert on Saturday, and another concert on Sunday. We are of the generation that must always constantly forever be entertained. There’s not much entertainment in the village since the discobar closed.

    Abandoned disco-bar.

    Maybe I should get a job. Selling bread-flavoured sodapop (kvas), selling honey, bike courier, taxi driver, bus driver, teaching english. My anti-capitalist brain tells me that my desire to get a job is just me being insecure about my worth in a society that values you solely based on your salary. My bank account tells me otherwise. And seeing old people sit on the concrete selling wilted plums makes me feel guilty for being previously paid an hourly wage equal to their monthly pension, as though I had something to do with global wealth inequality and amassing of colonial wealth. So I find solace in incorrectly sewing and then seam-ripping adaptive underwear for veterans with prosthetics. Or carrying a long stick with a hook at the end of it, letting gravity pummel me with apples as I shake branches of 100-year-old trees to collect fruit to sell to the juice man for 10₴/kg (25¢/kg). Each metric tonne we collect eases my insecurities, each apple welt brings me closer to the village god of labour — the permanently bent-over бабуся (babusia).

    It wasn’t clear to me why Pasha thought I was crazy. For digging a 60metre long trench from the well to the garden to provide water to the vegetables in increasingly dry summers? Or for moving to Ukraine, spending time in the village when he was just a few years from conscription-age and wanted nothing more than to leave a place he was not legally allowed to leave, being told by his mom that he had to help out his uncle, the only carpenter in town? His uncle is now in jail, having paid a bribe to avoid military service. Now there’s no one to finish the eavestroughs.

    As I Support The Arts by gently bobbing my head to synthesizers pumping through clouds of haze at a festival in Kyiv (a task I convince myself is more important than ever when a culture is under attack), village labour takes on a different tone in occupied and nearly occupied territory. Demining. Reselling pieces of exploded enemy drones as a fundraiser for new defense drones. Trying not to be killed. There’s an absurdity to art in times of war, says author and soldier Artem Chekh. But also that art is the only thing that allows for a “tolerable existence”. Make art not war, sure, but what do you do if someone makes war on you? (Village) God (of Labour) knows that this blog post or a John Lennon song won’t prevent a train car from exploding. But neither will picking metric tonnes of apples.

    As always, if you’re able, please consider donating below, or reach out if you are interested in donating somewhere else.

    Musicians Defend Ukraine

  • Multi-Millionaire Hockey Player Declines to Comment

    Ovechkin at 2005 World Juniors on the bench, injured

    thirteen lighting of the lamps

    until the Great Eight

    Vladmir’s number-one horse

    surpasses

    the Great One

    Donald’s number two, Governor

    Gretzky merlot to be served in Donald’s Riviera
    Ovi scores and Crimea gets a free PapaJohn’s

    greatest scorers of all time
    one-hundred-twenty empty net goals between them
    mom says they’re both

    cherry pickers

    podcast hosts don’t seem to talk about that

     

    Connor McJesus roofs

    one in OT
    heals the trade war

    tariffs explode
    supply chains re-weld
    the 49th etched deeper
    illegit sovereignty upheld

    Sid the Kid sings home and native land

    on key

    Fentanyl-czar can now eliminate the scourge

    of drugs over the deeper etch
    street hockey game
    puck rings off the
    iron law of prohibition

    who invented hockey again?

     

    Vladmir’s anti-propaganda law

    so Provorov boycotts

    Pride Night
    rainbow hockey tape

    two Staals secretly stick-tap

    for Donald executive-ordering
    two genders
    people X off the scoresheet

    Orthodox Pope supports

    the full-scale invasion:
    a conflict against sin
    and pride parades

    but remember it’s the

    Patriarchate
    who is oppressed

    hockey is for everyone

    but especially for
    people who look like
    the two highest scorers of all time

  • Stigma and Lesser-Known Forms of Hidden Homelessness

    This article was co-authored with Jack Davis and Shea Smith and published in Visions Journal. Sadly, Shea unexpectedly passed away a few weeks before it was published. Shea had been targetted by Bylaw and police for years, leading to him being alone and isolated at the time of his death, as is discussed in this article. Shea produced a podcast called the Homeless Idea, which you should listen to. Shea was an amazing advocate, orator, and friend, and he’ll be deeply missed.

    At a Victoria City Council meeting on July 18, 2024, City Councillor Marg Gardiner could not have been clearer in her public approval of stigma. Gardiner said the quiet part out loud when she proclaimed: “There is stigma, and I want there to be stigma, because I don’t want people to think that the use of drugs is normalized for us or our children and grandchildren. That has scared me for years…”1

    This type of fear towards people who use drugs is not usually expressed so openly. Nonetheless, it often informs the decisions of government officials. When city councils vote to close parks to sheltering, when provinces criminalize substance use in public space or ban harm reduction services, the driving force is stigma, NIMBYism (i.e., not in my backyard) and discrimination. This kind of stigma has devastating impacts on people sheltering outside, forcing them to be invisible, both physically and socially.

    Hidden homelessness is often understood as a type of homelessness where people temporarily live with friends or family without guarantee of continued residency (often referred to as “couch surfing”), or when people access short-term accommodations without any sort of legal rights, such as tenancy rights.2

    As two of the authors of this article have lived and living experience of homelessness, however, we argue that stigma, discrimination and NIMBYism against people forced to shelter outside create two different versions of “hidden homelessness” that are not often considered.

    Socially invisible

    First, stigma makes people feel they’ve become, and must stay, “socially invisible.” When elected officials announce their own endorsement of stigma in the public forum, it gives the general public and law enforcement a free pass to openly stigmatize and discriminate when they see people surviving in public space.

    Being chased out from every possible public space, whether by security, police, NIMBY neighbours, park staff or bylaw officers, people experiencing homelessness are being told they are not part of society, they are unwelcome or that they are dangerous and abnormal. Because of this, existing in normal social spaces, such as parks, restaurants or grocery stores, feels unwelcome and unsafe. There’s a feeling that, no matter what you do, no matter how positive you are or how closely you comply with the bylaws, you will not escape judgment, public scorn or violent enforcement.

    This stigma is perfected by law enforcement that devalues people’s personal belongings. The regular impounding and destruction of belongings makes people feel that their material belongings, even the ones required for survival, have no meaning or value. This disconnection from personal belongings changes how a person can relate to others in social situations. Some feel they don’t deserve to make eye contact as people pass them by, for example. Being treated as abnormal and having personal property treated as trash leads to mistrust and fear.

    Out of self-protection, people sheltering outdoors avoid seeking help, accessing services, going to work, going to the doctor or being part of the broader community. It creates the socially hidden homeless: a group of people who either must hide their homelessness or avoid social settings altogether to avoid the harms of stigma.

    Physically invisible

    Second, stigma leads to a form of hidden homelessness among people sheltering outside by forcing them to become physically invisible while living in public space. When politicians like Marg Gardiner openly admit that they support stigma and others repeatedly push for the removal of people experiencing homelessness from their neighbourhood, it leads to policies and bylaws that displace people and permit city workers to destroy their belongings on a daily basis.

    Law enforcement personnel and city workers enforce bylaws in the name of preventing people from becoming “entrenched” as homeless in public places. But we say the bylaws themselves treat unhoused people as less than human. The unhoused community is expected to show respect for anti-sheltering bylaws that force them to constantly move with nowhere to go and prioritize housed neighbours’ recreation over the unhoused community’s literal survival.3

    It is effectively impossible to exist with the items a person needs to survive while complying with bylaws that prohibit daytime sheltering. A person has to make themselves physically invisible or hidden. Those who can’t do so on their own are made invisible by cities through the forceful impounding and destruction of their belongings by law enforcement.

    The end goal of NIMBYism is not having visible, physical homelessness in the neighbourhoods in question. But when there is no other practical place for people to go, the only possible end to NIMBY logic is to lock people up in institutions—that is, criminalization of poverty and homelessness—or to have them become permanently invisible, by increasing their risk of death.4

    This is perhaps the ultimate form of hidden homelessness, and the unspoken goal of politicians who thrive and feed off of fear and perpetuation of discrimination and stigma.

    Let’s make stigma invisible

    When politicians openly declare their disdain for people who use drugs and people experiencing homelessness, stigma is normalized. When stigma is normalized, people are forced into hidden homelessness—either social or physical invisibility, or both.

    If society’s common goal is to end homelessness and reduce the harms related to substance use, which we can hopefully all agree on, what really needs to become invisible are harmful, dated views, like those of Victoria City Councillor Marg Gardiner, and the policies they inform.

    About the authors

    Shea Smith is creator, producer and host of The Homeless Idea podcast. He is a tireless advocate for the human and Charter rights of people in the unhoused community and those who live in supportive housing

    Jack Davis has lived in Victoria for several years and is an outspoken advocate for the unhoused

    Nic Olson is from Treaty 4 Territory and has engaged in anti-poverty work for over a decade

  • Belongings Matter

    Below is an excerpt from a report I worked on over the past few years.

    Personal belongings have physical and emotional significance for everyone. For precariously housed and unhoused people, personal belongings hold particular importance. Belongings can allow people to survive, particularly in outdoor spaces. Belongings also affirm individual identity and autonomy.

    …the belongings of precariously housed people are at constant threat of seizure and disposal by state and private regulators. Precariously housed and unhoused people thus experience both physical and emotional harms that further their vulnerability and precariousness. The constant cycle of dispossession is a dehumanizing experience that amounts to significant emotional harm…

    Canadian police and enforcement agencies in Canada have been found to be systematically racist. Indigenous, Black, and other racialized people are disproportionately over-policed in municipalities across the country. As police and other peace officers are often instigating or involved in the enforcement of laws and bylaws regarding the possessions of precariously housed and unhoused people, systemic racism similarly impacts racialized people and their security of belongings. Racism underscores every discussion about laws and bylaws which have been used, and continue to be used, to control precariously housed and unhoused people and their belongings.

    Read more here: belongingsmatter.ca

  • The Governance of Poor People’s Possessions

    Most of my waking life is spent on law school. The law continues to be used to protect property owners, people with money, and white people. People with disabilities, people who use stigmatized drugs, Indigenous and other racialized communities continue to be disproportionately impacted by enforcement of punitive laws. Seizing and destroying poor people’s belongings is done to ensure that property owners can continue to profit off of land that was stolen from sovereign Indigenous nations. The rule of law is inherently racist.

    From the article:

    “Whether it is on the streets or in parks, in shelters or couch surfing, in a
    rooming house or single-room occupancy, precariously housed people lack
    access to safe, adequate, and secure places to keep their personal belongings.
    The laws, bylaws, and less-formal rules that govern public and private
    spaces, combined with the lack of affordable and adequate housing (as well
    as lack of storage facilities), creates the reality where the possessions of
    precariously housed people and people who rely on public space are
    constantly at risk of theft, seizure, impound, and destruction by
    governmental and non-governmental actors alike. The lack of secure
    places to keep belongings means that many people are forced to move their
    personal property daily to avoid impound or theft.”

    Law, Urban Space, and Precarious Property: The Governance of Poor People’s Possessions in Fordham Urban Law Journal

    by Nicholas Blomley, Alexandra Flynn, Marie-Ève Sylvestre, Nicholas Olson

  • Andy Shauf’s Norm

    I was lucky to work with Andy as a ‘story editor’ on his upcoming album, Norm. Patrick Hosken from MTV felt that talking to me was a good idea. Buy Andy’s new record tomorrow, February 10.

    From Patrick’s article:

    This kind of narrative experimentation called for an extra set of eyes on the story itself. Shauf enlisted his longtime Saskatchewan friend Nic Olson, a writer and poet who has also worked the merch table on Shauf’s tours, as a story editor. “We were texting about hockey playoffs or something like that,” Olson says, and then Shauf sent him a Google Doc. Olson saw the narrative laid out via the lyrics to each song, focusing only on the forward momentum of the Norm concept without hearing a single note of music.

    “I made suggestions that were trying not to pressure him to feel like he needed to explain himself,” Olson says. “Smaller edits and just basic different words that could be replaced instead of additions, knowing that the lyrics were probably already written into the length and melody of the song.” Some of those tweaks involved swapping pronouns to clarify those changing narrators. Olson, who’s currently a law student, loved the idea of working as an editor on an album of recorded music; he deeply understands how crucial the refining process can be. “It kind of blows my mind if it’s not happening [regularly] because in my experiences of writing, if I don’t have an editor, shit goes so sideways, and it’s so hard to really effectively get your ideas across.”

    Read the full article here: Andy Shauf, Storytelling Songwriter, At The Halloween Store

  • Parkland Bio

    Parkland Bio

    Last year I was commissioned by friend Will Quiring to write a bio for his new project, Parkland. Sometimes writing about music as a person who knows nothing about making music makes me feel like a dummy (the wamboozleboppadoo sound of the noise machine creates an atmosphere of smooth toffee-like bliss etc etc). But it’s fun to be involved in people’s projects, so I was glad to join.

    Parkland is a place of contrast and a place of adaptation. The debut self-titled album of Parkland, pieced together inside the heads of six musicians across Treaty 6 and Treaty 4 territories in western Canada, negotiates the space between personal discovery and cooperative writing. Aspen parkland, as a biome, breaks the tension between prairie and boreal forest with dense brush and river valleys. Parkland, as both an album and a project, breaks the tension of songwriting and collaborating, clean production and honest sound, strategic instrumentation and open lyrics. Both the biome and the band merely exist as transitions between two different places. Prairie and forest. Before Parkland and after.

    Started with a solo project in mind, Will Quiring (vocals/guitars/keys) made the most of an abundance of spare time to form sturdy skeletons of songs. He eventually came to realize that these songs could reach new places by incorporating the vision of some of his favourite musicians spanning the parklands. He spanned the biome, selecting collaborators naturally but with intention: the types of people you wouldn’t mind (hell, might even enjoy) being snowed in with.

    Coming from bands such as Close Talker and Rah Rah, each musician wrote independently. Each performance was recorded in basements and friends’ home-studios in figurative (and at times literal) isolation, yet the album has the warm feel of a band playing together. Given the freedom to write the parts they envisioned, Jerms Olson (bass), Janelle Moskalyk (guitar/vocals), Ian Cameron (pedal steel), Jeffrey Romanyk (drums), and Steve Schneider (keys/vocals) each added to Quiring’s lyrical and musical exploration. Together, they crafted a record spanning folk, country, emo, and indie rock; never fully committing to one but giving a respectful nod to them all.

    Lyrically, the struggle and contrast of growing with and into connection with someone, while at the same time beginning to loath activities that used to give hope, is part of what helps Parkland rise above the crowd. Like the cities and towns that dot the parkland biome, the lyrics are literal and free from forced glamour; a purposeful decision that comes with not wanting to hide behind obscure writing tactics, even if it exposes insecurities and vulnerability.

    North of the Border leads the album with the conflict that comes when two people want the same thing (connection and comfort), while admitting one’s own itch to create personal memories and stories out of nothing. The second half of the album emerges with Buzz Cut, a reconsideration of former band dreams and the implications these dreams had on adjacent relationships. Quiring is learning from the words as they fall on the page, making realizations after the fact. The music rises to meet the lyrics as if no one would know what the words meant until they were interpreted with piano and pedal steel.

    Parkland, as a band and an album and an ecosystem, is about interrelation. The songs arc through relationships that are rooted to specific places (North of the Border, Abby, Ohio, Alice Lake) but come off naturally as if they could be everywhere else all at once. The production is modest, lending the songs an approachable, easy relatability. Parkland balances the fading nostalgia of a house party at sunrise with the revelations that come from knowing someone intimately, falling asleep together before 9pm. Bands gearing up and winding down, old friendships evolving to new places, love in changing times and eras. Parkland shows that the person and the ecosystem can still thrive in each new season.

    When Parkland ends you know you’re in a different place than when you started. You look up and you’re in the forest or the prairie. Parkland is both a place and an album of genuine self-discovery, which thrives when surrounded by people you love and a community that brings out your best. This is the ethos of Parkland, and how the debut album manages to feel new yet familiar, relaxed yet purposeful all at the same time.

  • Forced to become a community

    See below for a summary of an article that I wrote with Bernie Pauly, entitled: ‘Forced to Become a Community’: Encampment Residents’ Perspectives on Systemic Failures, Precarity, and Constrained Choice.

    A black and white photo of a tent in a city park with a tarp over it that reads with spraypaint: "Fuck you bylaw scum".
    (Note: this photo was not taken from the Super Intent City encampment written about in the article. But I agree with its sentiments).

    Homelessness is a serious public health concern with devastating consequences for health and wellbeing of homeless people. Visible signs of homelessness often appear in the form of encampments or tent cities. Such sites often raise controversies about public health and safety without attention to the structural, systemic and individual factors that contribute to their existence, including deficits in basic determinants of health and a failure to protect human rights to housing. The purpose of this paper is to explore the conditions that contribute to homeless encampments and ongoing issues of precarity, and right to housing from the perspective of residents of one encampment. The data set was comprised of 47 affidavits taken from 33 people from one tent city in Victoria, British Columbia (BC) in anticipation of legal action to remove residents and their belongings in 2016. We used Braun and Clarke’s (2006) approach to thematic analysis to identify, analyze and report patterns within the data. Residents spoke to systemic failures within the homeless sector itself as a factor in decisions to live in an encampment. Participants highlighted the challenges of ‘being chained to a backpack’ with nowhere to go and the impact of bylaws and policing on their health and well being. They acknowledged that while living in an encampment is a last resort it is often a better option than the streets or shelters with the benefits of a community, albeit a forced one with ongoing precarity. Public health responses to encampments should focus on centring human rights to adequate housing including self-determination and access to determinants of health. Such responses are aligned with public health commitments to health equity and social justice and require public health infrastructure.

    See the full article available at the International Journal of Homelessness.

  • White Van Privilege

    White Van Privilege

    White Van Privilege follows the life of one white passenger van from conception to death: first roadtrip to final sale.

    White Van Privilege is a collection of poems that considers the views from the front driver’s seat of a 2008 Chevy Express 15-Passenger van, and from standing next to a tent in a homelessness and drug-toxicity crisis made worse by a global pandemic. Turns out, the views are pretty similar.

    All proceeds go towards my law school education with which I will use to rapidly dismantle the drug war and systemic racism, law by law, regulation by regulation. And/or authenticate your last will and testament. Either way.

    Order today and there’s chance you’ll get it before December 25, but I doubt it.

    ballsofrice.bandcamp.com/merch