Time is a nebulous, abstract concept, often defying simple definition. Its measurement eludes any universal and objective standard, shaped instead by cultural context, intellectual advancements and social convention.
Historically, each civilization developed its own methods of marking time: the Persians compiled king lists, the Greeks recorded Olympiads, the Romans kept fasti, and during the medieval period, European scholars relied on Biblical chronology.
In modern historiography, we generally rely on a chronological and linear representation of temporality. Indeed, much of the language we use to discuss time implies a linear framework. In the visual arts, for instance, the standard physical arrangement in museums illustrates this perspective: most exhibits are displayed from the oldest works to the most recent, with the line serving as a central figure. On a smaller scale, the same holds true in everyday visual representations such as almanacs, calendars, charts, and graphs.
Because the linear metaphor of time is so pervasive
CETTE SEMAINE...
INSIGHTS
3 | THE CLIMATE CORNER Issue 4
7 | IF IT WAVES LIKE A FACIST
Why are we giving Musk the benefit of the doubt?
nowadays, it may come as a surprise that the practice of mapping chronological relationships onto measured timelines is relatively recent. Much of this development is due to the work of scientist and theologian Joseph Priestley, who published two influential timelines in the eighteenth century: the Chart of Biography (1765) and the New Chart of History (1769). Priestleyâs Chart of Biography was the first biographical timeline to use individual bars to represent a personâs lifespan, making it possible to compare the lifespans of as many as 2,000 individuals on a single chart. Beyond the data presented, Priestleyâs true innovation laid in introducing and popularizing a new, secular methodology and epistemology of time, which made it feasible and customary to plot a range of factors on a linear temporal framework. As a result, an infinitely extending linear timeline â stretching from the past, through the present, and onward to the future, ad infinitum â has become our prevailing representation of chronology, sharply contrasting with the previous, cyclical Christian conception of a divinely appointed endpoint that leads into a new beginning.
Using art, once again, to illustrate this contrast, we can look to Michelangeloâs Last Supper, which exemplifies the earlier, religiously motivated temporal viewpoint by highlighting a pivotal, final moment within a broader cycle of birth, death, judgment, and rebirth.
er than repeating a cyclical, morally-directed narrative. As we can see, chronography and historiography are not universally accepted or scientifically established truths; rather, they evolved together in response to shifting intellectual, cultural, and social forces. Although time is an ever-present concept and practical marker that profoundly shapes our daily experiences, we rarely pause to consider it in the abstract â unless we are confronted with it directly. One such confrontation is the passing of a loved one, which brings both grief and a sudden awareness of timeâs impact.
One month ago, during the winter holidays, my family and I had to let our dog Blueberry go. While the holidays are typically associated with happiness, family and togetherness; this was when a cherished member of our family â after four years â had to leave us. In those short four years, Blueberry went from the little puppy whose messes we had to clean up to a true and beloved family member. His sudden and unexpected departure was difficult to bear. However, in dealing with my grief, funnily enough, I found comfort in Joseph Priestleyâs 18th century reflections on time: what a privilege it was to share even part of my timeline with Blueberry, to feel his unconditional love, to watch his paws tippy-tap with excitement whenever I came home, and to pet the soft, white patch of fur on his chest, so distinct from his otherwise âblueâ coat, during our morning cuddles.
In contrast, by adopting a linear conception of time, modern artists can enter into a dialogue with the past and build on previous artistic trends in hopes of leaving a novel imprint in the ever-evolving, infinite lineage of artistic production. Consider, for example, Odilon Redonâs The Cyclops, one of my favourite Symbolist pieces. Though inspired by the Greek myth of the oneeyed creatures from Homerâs Odyssey, Redon departs radically from the monstrous, terrifying Cyclops that Odysseus had to battle. Instead, his Cyclops emerges shyly from a rocky landscape to observe a nymph, with no hint of aggression or violence. In the place of the traditional, horrific creature, stands a gentle, almost endearing presence; its single large eye seeming more curious than frightening. This creative reinterpretation showcases how modern artists can draw on the past while forging new, linear pathways forward, rath-
Even though our timelines intersected for a shorter period than we had hoped, time continues ad infinitum (at least in our current, socially and culturally motivated conception of time) â and so does Blueberryâs memory, living on in my heart, in the hearts of those he touched, in the stories I will recount, and in these very words in the Quid Novi .
I know Iâm not the only one at the law faculty who has recently had to confront time and experience loss. To those of you in a similar place, I hope that a chronological conception conveying that love persists â spanning the past, present, and into the infinite future beyond âbrings you a little bit of comfort, just like it did for me.
Dearest Climate Corner readers, we return from our short break to a world on fire â more on fire than before. The imperial core of Western culture (Los Angeles) is burning, attracting the eyes of millions around the world. Over the last five years, California has experienced some of the largest, most destructive wildfires in its history. While not the biggest or most deadly, the Palisades fire threatens what we previously thought was untouchable: the lands of the rich and famous. Meanwhile, Donald Trumpâs inflammatory inauguration speech laid the groundwork for a political firestorm. Flanked by three of the worldâs most powerful, capitalist oligarchs, Trump promised to return America to a golden age of imperial expansion and environmental extraction. This impossible fiction is determined to bulldoze the delicate steps Biden had taken towards progressive climate policy. One can only hope that our American-centric newsfeed will make this climate crisis a hotter issue for Canadians in 2025, and that we will vote accordingly.
As the debate around the Albertan oil industry strains the bonds of Canadian federalism and threatens domestic climate progress, scholars and activists continue their persistent fight for a different approach to environmental relations. The MJSDL was privileged to host renowned KahnawĂ :ke Mohawk activist and scholar Taiaiake Alfred for a talk on Tuesday evening. Author of the book Itâs All About the Land, on Indigenous resurgence in the face of assimilationist policies, Taiaiake has been counselling governments and institutions on Indigenous rights for decades. For those of us who read John Borrowsâ work in ILT, Taiaiake voiced an opposing perspective, arguing that reconciliation is useless unless it means restoring land to Indigenous people. He has worked extensively to document
Issue 4 A World on Fire
the cultural losses which result from chemical contamination on Indigenous lands, and highlighted his involvement in the case of the Hanford Nuclear Site.
The Hanford Nuclear site is located near the Columbia River in Washington State, on the land of the Nez Perce Tribe. During the siteâs operation in the 40s, millions of gallons of nuclear waste were inadequately stored in tanks underground and began to leach into the river, restricting the traditional use of the river for the Nez Perce tribe and even causing an increase in cancer rates. Taiaiake recounted the story of an essential nuclear waste cleanup project, subject to the whims of political regimes. In the Obama era, a cleanup operation aided by the EPAâs Superfund program began work to remove all waste barrels and store them at a prepared pit in New Mexico. This project was defunded and stalled under Trump, then was reawakened by Biden. Taiaiake is concerned that, during Trumpâs second presidency, the project will once again be neglected and the contamination of the river will worsen into an urgent health
risk, especially as the unsecured waste begins to shift. The EPA has released a 2024 report on emerging contaminants in the river, which increasingly threaten both animal and human life. Taiaiake also spoke on the recent Quebec Superior Courtâs potentially groundbreaking decision in R. v Montour and White (2023). The defendants are members of the Mohawks of KahnawĂ :ke who were charged with criminal offences relating to the illegal import of tobacco. They were successful in arguing an Aboriginal Rights Defense, stating that the Covenant Chain of Friendship and other treaties with the crown that protected the Aboriginal right to trade, included the trade of tobacco. The Superior Court Judge found that the Covenant Chain of Friendship is a non-extinguished oral meta-treaty recognized both under Haudenosaunee law and protected by s. 35(1) of the Constitution. Notably, the Court also found that the Covenant Chain establishes a procedural promise to use treaty councils as the dominant form of conflict resolution when treaty issues arise. The criminal
Adele Wechsler | 2L
charges against the defendants were permanently stayed; however, the Crown has confirmed it will appeal the case to the Supreme Court. If upheld, this judgement could represent a significant change in how courts must consider the Covenant Chain of Friendship, as well as strengthening how the United Nations Declaration on the Rights of Indigenous People (UNDRIP) operates in Canada.
When asked about the increasing threat of climate change to Indigenous lands, Taiaiake presented a grounded approach to the current state of Canadian environmental affairs: if our countryâs colonial identity is based around capitalism and resource extraction, âthere is no reference point other than Indigenous environmental ethicsâ. As the two stories above illustrate, large frameworks can shift for the worse, or for the better. In Canada, we have a chance to leverage environmental law and Indigenous rights to create a more positive relationship between our society and the environment.
When I first approached the Quid Novi table during Clubs Day, I distinctly remember being told that one of the best parts of being a columnist is the freedom to write about almost anythingâeven food reviews. As soon as I heard this, I knew exactly what I wanted to write about: Yum Yum Soupe Dumpling.
Tucked among a surprising number of other soup dumpling shops and diverse cuisines on St-Denis Street, Yum Yum Soupe Dumpling stands out with the best soup dumplings Iâve ever had. The broth is rich and flavorful, the dumpling skin thin and silky, and the filling perfectly balanced. Behind the counter, the waitersâ hands are dusted with flour from folding dumplings, and the owners are attentive to your every need â from water to black vinegar to soy sauce. While the storefront and interior are modest, Yum Yum delivers where it counts.
But Yum Yum is more than just excellent foodâitâs my first true Montreal âhidden gem.â Though Iâve lived here for six months, I still feel like Iâm just scratching the surface of the cityâs endless offerings. When friends visit and ask for a local recommendation, this is my go-to. In a way, itâs become an heirloom, passed down to me and now passed on to others.
I initially discovered Yum Yum through my friend Lysette, back when we first met in August. I asked her for a recommendation as someone new to the city, and she introduced me to the magic of Yum Yum. Less than a week later, I was blown away by a basket of #117 steamed dumplings with a visiting friend. We ate mostly in silence, breaking it only for the occasional mumble of âwowâ or âoh my god.â Months later, another visiting friend received the same recommendation, with the same results. Iâm confident Yum Yum will continue its legacy through their recommendations to others.
Each time I bite into a Yum Yum dumpling, reminded of how my mom first taught me the proper way to eat a soup dumpling, and I know itâll be one of our first stops when my parents visit me next. I think about how my best friend in London, Meagan, would truly appreciate the artistry behind these dumplings. I think about what other hidden gems await me in this city, and how I canât wait to discover and share them too.
Yum Yum is a warm hug. Yum Yum is community. Yum yum is⊠yummy. So, if I had to give Yum Yum Soupe Dumpling a rating, it would be a wholehearted 10/10.
A dog-whistle hinges on plausible deniability. Prior to 2016, denial that Elon Musk was giving a Nazi salute at an American presidential inauguration would not have been plausible. During celebrations after the Inauguration of U.S. President Donald Trump on January 20th, Musk was witnessed âslapp[ing] his right hand into his chest, fingers splayed, before shooting out his right arm on an upwards diagonal, fingers together and palm facing downâ. 1 He then repeated the salute, while thanking the audience and stating that, thanks to them, there will âfinally [be] safe citiesâ and âsecure bordersâ, what he refers to as âbasic stuffâ. 2 The Nazi Salute, developed as a gesture of loyalty to Hitler and his regime in the 1930s, is performed by outstretching the right arm with the palm facing down. 3 I will leave it up to the reader to spot any differences in the two actions as they are described above.
The greatest danger of the Trump administration is not any singular provocative or problematic policy, arguably it is not even the cumulation of those policies. The danger of Trumpâs administration; the danger of Trump himself, and those aligned with him politically, is that he has been successful and will likely continue to be successful in having those who are subjected to witnessing his political acts become adjusted to a new status quo of acceptable behaviour; both for politicians and people in general. Trumpâs administration has consistently taught the American people that they should doubt both history (their own and the worldâs) and their own intuition when it comes to what is permissible.
Musk can toe the line of dog-whistles, claiming with his hand on his heart (where it should have stayed) that he is innocent of doing anything unscrupulous, but whether the conclusion of any analysis confirms an affinity for past fascism or not, it does not matter. Any argued innocence, argued either by him or on his behalf, is irrelevant. Someone who is opposed to any of the fascist and antisemitic views that Muskâs gesture could even just potentially suggest to symbolize would not have made the gesture. They certainly would not have made it twice.
1 Guardian News and Media. (2025, January 20). Elon Musk appears to make back-to-back fascist salutes at Inauguration Rally. The Guardian. https:// www.theguardian.com/technology/2025/jan/20/trump-elon-musk-salute.
2 Ibid.
3 Hitler Salute (hand sign). ADL. (2022, May 3). https://www.adl.org/ resources/hate-symbol/hitler-salute-hand-sign.
The greatest threat of the Trump administration, in my opinion, is vividly and succinctly demonstrated by the fact that Musk felt safe enough to make the gesture, knowing that the American people have been conditioned to accept outrageous behaviour from public-facing political elites in recent years, and worse, also knowing that the demographic of the people who admire and agree with him would applaud the gesture.
People who defend him, or who are simply ignorant as to what can be inferred from Muskâs gesture, have argued that his gesture could not have possibly been intended to imitate a Nazi salute, as he would have nothing to gain in performing a Nazi salute. First, if he had nothing to gain by doing it, I firmly believe that he simply would not have done it. In a situation broadcasted to so many, it would only stand to benefit any morally-corrupt politically elite and political-elite-adjacents for us to assume any words or gestures are innocent or neutral. These choices are intentional and I believe it would make any of us naive to assume otherwise. Second, even if there was nothing for him to gain in performing the gesture â he also had nothing to lose. The latter is ultimately what counts, and what terrifies me personally.
When a political administration and its representatives have nothing to lose when it comes to their problematic public behaviour, it is made clear that the people governed by that political administration have everything to lose as a result of that administration and its representativesâ power going unchecked and their hateful actions going unpunished. It is my hope that those coming to the defence of Musk in Facebook and Instagram comment sections (âcâmon guys, its a Roman salute!â) are right that it was merely an awkward yet ultimately innocent act of celebration. It is my fear, however, that it will be a moment we reflect on in coming years, shocked that the meaning of the gesture could ever have been disputed, and realizing that we should have believed them when they told us what they were the first time.
The party told you to reject the evidence of your eyes and ears, it was their final, most essential command.
- George Orwell, 1984
EDITOR-IN-CHIEFS
RĂDACTEURS EN CHEF
Jessica Keer Li
Pablo Mhanna-Sandoval
SOCIAL MEDIA DIRECTOR
DIRECTRICE DES RĂSEAUX SOCIAUX
Gabrielle Torrealba
ART DIRECTOR
DIRECTRICE ARTISTIQUE
Souang Wu
LAYOUT EDITOR
ĂDITRICE DE MISE EN PAGE
Lysette Umwali Gacuzi
COPY EDITORS
SECRĂTAIRES DE RĂDACTION
Faith Dehghan
Jacob Kasirer-Kettner
Jerod Miksza
COLUMNISTS
CHRONIQUEURES ET CHRONIQUEUSES
Caroline Homet
Heeva Chavoshi
Maddie Adams Alexander
CONTRIBUTORS
CONTRIBUTEURS
Adele Wechsler
Special thanks to Prairie Koo for designing the layout.
