Volume 52 Issue 8

The Independent Student Newspaper of the University of Toronto Mississauga since 1974

Issue 8 Volume 52 October 20, 2025

themedium.ca

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Illustrated by Sehaj Wander

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NEWS

Editor | Aaron Calpito news@themedium.ca

Journalist Pacinthe Mattar delivers public lecture on objective journalism in Canadian Media Natalie Ramadan Associate News Editor Students gathered in Kaneff to hear the internationally renowned journalist’s insights into working in the media field.

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n October 15, renowned Egyptian Muslim journalist, producer, writer, and University of Toronto Mississauga (UTM) alumna Pacinthe Mattar delivered a public lecture on representation and objectivity in Canadian media and the power of independent journalism. The lecture was co-sponsored by the Institute of Communication, Culture, Information and Technology (ICCIT)’s Anti-Racism and Diversity Committee, along with Professor Nicole Cohen’s class—CCT395 (Journalism and Democracy).

From 1 to 2 p.m., over 30 staff and students gathered in room KN 130 of the Kaneff Centre to listen to Mattar’s talk. The event also featured complimentary coffee and cookies.

As part of her lecture, Mattar went over the background of her personal essay, “Objectivity Is a Privilege Afforded to White Journalists,” which was published by The Walrus in 2022. In that essay, she discussed multiple instances where she was silenced and questioned for challenging the notion of objectivity while working in the Canadian press. The essay, first published in 2020, received a National Magazine Award and the Canadian Online Publishing Award in 2021.

Mattar invited participants to question the notion of objectivity and how it applies to media coverage of racialized communities, specifically Black, Indigenous, and especially Palestinian peoples.

Corporate media Mattar previously worked at CBC for ten years, where she wrote numerous stories about immigration, race, marginalization, and pop culture. She worked on The Current, a CBC radio program that covered town halls on missing and murdered Indigenous women, racism, and other prominent issues.

Mattar experienced her first gap between the reality of journalism and the promise of journalism while covering the 2015 uprising against police brutality in Baltimore, US. Mattar pitched a story on Freddie Gray, a victim of a “rough ride” in a police car, which led to a severe spinal cord injury, a coma, and his passing one week after his arrest.

In the final stages of publishing her story, her superior commented that the story wouldn’t be aired due to their doubts about the reliability of the interviewees who spoke out against the police brutality. Mattar was left to defend her work, lectured on transparency and accuracy and had to prove herself as a journalist. Ultimately, her efforts fell short until a senior colleague who happened to be an older white male intervened. That persuasion from her colleague finally led to the story being published.

There is an ongoing difference in the treatment and trust towards marginalized communities in the news.

Mattar went on to talk about an instance when she tried to cover medical racism against Indigenous peoples.

Speaking at a town hall in Vancouver in 2018, Diane Lingren, a provincial chair for the Indigenous leadership at the British Columbia Nurses Union, described the differences she saw in how Indigenous versus non-Indigenous people are treated in hospitals. Lingren explained that the Royal Canadian Mounted Police (RCMP) tied Indigenous patients, cuffing their wrists to their ankles, and explained

Photo Credits: Aaron Calpito

Photo Credits: Melody Zhou

to her that it was for their own protection and safety.

The future for journalism

Mattar put together an article to address the injustices that Lingren faced. Once again, a superior told Mattar that the article couldn’t be published because the RCMP had made statements that contradicted Lingren’s claims.

Nevertheless, after more back-and-forth, the CBC eventually published the article.

In an interview with The Medium, a student attendee who chose to remain anonymous said the lecture led them to “think over the implications of ownership, editing and thinking about how things get published. It was very informative.” The student was happy to see Mattar break the glass ceiling and create change. “A lot of people stay in those positions and are just okay with it. I was really inspired by her instinct to move into independent journalism.”

Mattar went on to say that with racialized communities like Black and Indigenous people, there are often debates, disagreements and doubts on the reliability of a source that come from members of the communities, yet the stories are still aired.

In 2017, Mattar interviewed American-Kuwaiti Palestinian journalist Ahmed Shihab-Eldin about a protest and the treatment of journalists in Jerusalem, located in the West Bank of Palestine. Worshippers prayed outside instead of inside the al-Aqsa mosque as an act of defiance over a new installation of metal detectors at the entrance of the mosque. The tension between the Palestinians praying and the Israeli Defence Force led to the protest Shihab-Eldin was covering.

Once again, Mattar completed a story, went through all the stages of approval, meetings and interviewing, only to be shut down again by producers. This time, Mattar was given no explanation for the decision, and the story never aired.

How to question objectivity Mattar went on to quote prominent figures in the world of journalism she looks up to, such as Tom Rosenstiel, who posted on X, “Objectivity is not neutrality or disinterestedness. Those notions invite unconscious bias--the very problem the objective method or process was meant to combat.”

She spoke about Nikole Hannah-Jones, who said, “We have to take a certain stance on things, especially if you’re talking about democracy.” Mattar echoed their arguments, asserting that objectivity doesn’t require adhering to a notion of balance, especially when reporting on unbalanced political systems.

Photo Credits: Melody Zhou

The lecture led them to question big media and the role of editing and producers: “Should we even be really focusing on that, or should we be focusing on independent journalists who are saying it how it is?”

Professor Cohen, who co-hosted the event with CCT395, told The Medium via email that the importance of the event is to help students understand journalism’s “important role in democracy while studying its limitations.” She added that Mattar’s lecture about her experience working in Canadian media and her career as a journalist “is so vital”.

After the event, Mattar expressed, “independent journalism is the future, and the student press has always had a moral courage that I think the rest of mainstream organizations lack.”

She recalled a vigil for Palestinian journalists that she co-hosted at Toronto Metropolitan University (TMU) in 2024. The Eyeopener, TMU’s student newspaper, was the only news outlet that covered the event. “It was really nice to have the support of the student press—we invited every single news organization in the Greater Toronto Area (GTA), nobody covered it but the student press,” Mattar shared. “This generation, I think, has a moral clarity and a courage that we need more of.”

Today, Mattar continues her independent journalism and activism for marginalized communities. She is working on publishing a book and currently has her essay “Covering Palestine Shouldn’t Cost Anyone Their Job. Or Their Life,” in a newly published book titled When Genocide Wasn’t News, co-authored by independent journalists and activists.

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Students celebrate Diwali at the IEC’s first Dinner and Dialogues of the year Photo Credits: Aaron Calpito

arranged for digital U of T bookstore gift cards to be sent out to three lucky students who were drawn.

The Medium interviewed attendees after the event to get their thoughts on the evening’s proceedings.

For fourth-year economics major Rajbir, attending Dinner and Dialogues was a no-brainer. “I do celebrate Diwali, and it was a Diwali night dinner, so I came.” The function lived up to Rajbir’s general expectation of school events as opportunities to socialize and have fun, though he said the food was better than he anticipated.

Aaron Calpito News Editor The IEC sought to facilitate learning about the Diwali festival through hands-on activities and open discussions.

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very year, hundreds of millions of Hindus, Sikhs, and Jains from around the world celebrate Diwali. While the traditions and significance of Diwali may vary across cultures and religious groups, the holiday is generally a time for large social gatherings and jollities.

In the lead-up to this year’s Diwali, which falls on October 20, the International Education Centre (IEC) hosted one of its recurring Dinner and Dialogues special events themed after the holiday.

The IEC hosted the function in the Student Centre’s Square One Presentation Room on October 16.

Starting at 5 p.m., about 60 students gathered for a two-hour program of creative activities, open discussion, a Polaroid photo booth, and free food. At reception, attendees helped themselves to stickers featuring an anthropomorphic deer, beaver, and penguin, each holding a lit diya, a small clay oil lamp typically associated with Diwali.

Within the venue, attendees were seated at ta-

bles adorned with a black cloth, a gold-coloured table runner, and flameless candles. Following a brief introduction, IEC student-staff launched an open discussion period featuring prompts such as “How do you usually celebrate Diwali, and has that changed over time?” and “What do you think festivals like Diwali can teach us about unity and togetherness?” for each table.

The gathering quickly turned into a lively conversation as students introduced themselves to one another. At each table, groups used the prompts to break the ice and soon shifted to familiar topics, from memories of Kerala and Delhi to the stress of midterms.

Discussions continued into the second segment of the event, wherein attendees decorated diyas of their own. Over the course of the evening, the vacant clay lamps took on shades of lavender, olive, azure, and saffron as their new owners patterned them with acrylic paint.

With “Dialogues” sufficiently underway, the IEC fulfilled their promise of “Dinner” with rich servings of salad, rice, chana, butter chicken, dessert squares, and an assortment of soft drinks, all of which were thoroughly depleted over the remainder of the evening, save for the chana.

To wrap up the event, IEC staff announced the winners of a raffle by randomly picking names from the attendance list. The staff members then

Fourth-year biology specialist Sruthi Mulpur said she and her friends were thrilled to attend Dinner and Dialogues. “It felt like a fun chance to wear Indian ethnic clothes and enjoy something familiar yet different on campus,” she shared.

“Since we’re all in our fourth year, we thought this might be one of our last chances to do something like this together.”

She also commended the hosts for putting together such a “memorable” and “well-organized” event. “The group discussions about Diwali brought back memories from my childhood in India and gave me a chance to reflect on what the festival means to me. It was also nice to see people from different backgrounds participating and learning together.”

Third-year political science major Samuel Kamalendran, who oversaw Dinner and Dialogues as a Programming Team Lead for the IEC, confirmed that each aspect of the Diwali-themed program had a specific intention.

“We wanted students to have a great time getting to know a bit more about Diwali, about the culture behind it, engage with that on a very physical level through the decoration activity, and finally have a great time with their friends, meeting new people through the Diwali-inspired food.” He said that his team had been planning the event since the beginning of the summer.

Kamalendran concluded, “I would like to invite readers to our next Dinner and Dialogues, which will celebrate Fall Harvest, and will take place on November 6, also in the Presentation Room.” He clarified that Fall Harvest will have a C$5 entry fee.

04 OPINION

Editor | Yasmine Benabderrahmane opinion@themedium.ca

The death of Halloween in neighbourhoods Edwin Zhang Contributor Let us revive, a holiday built to give back to our community and to reinstall joy to kids everywhere

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s a young kid, I adored Halloween. What’s not to like? You get to dress up, grab candy, admire and absorb the spooky atmosphere of your transformed neighborhood. As I grew older and felt myself outgrowing the tradition, I realized that my neighbourhood was also less receptive to trick-or-treaters.

In the past, houses with lights on would serve as invitations, and now, I see fewer and fewer lit up porches as the years pass. My neighborhood was always smaller, and perhaps as a result of us, the kids and I, growing older that the tradition started to garner less attention.

I thought of it as nothing more than a consequence of growing older, but trick-or-treating, in the traditional sense, has become less and less popular, and alternative avenues of candy collecting have gained traction, like trunk-or-treating—gatherings of vehicles that open their trunks and hand out snacks that way.

Why is it that trick-or-treating has been somewhat disconnected from the Halloween spirit? Is there any way we can rejuvenate these traditions?

Public polling has shown that more and more houses get fewer and fewer trick-or-treaters every year. A few reasons could be attributed to this. For one, the aftermath of COVID-19, which discouraged social gatherings for fear of getting sick. The effects of this can still be seen today through current neighborhood trends, especially among adult citizens, who would be the primary distributors on Halloween night.

It could also be that kids are simply less interested in outdoor activities. Staying at home has never been more comfortable and entertaining for kids with electronic devices, and where Halloween may have been a more special occurrence before, current stimuli might equal or exceed any perceived entertainment value from trickor-treating. As someone who very much likes to stay home myself, it makes sense that some kids wouldn’t want to go through the hassle of dressing up and running from house to house when there is plenty to do at home.

These problems are obviously not easy to solve, but it is undeniably possible that trickor-treating and the spirit of Halloween can be made more enticing for all age groups to participate in. Through that encouragement, we could find that trick-or-treating regains some of its lost popularity through community effort.

There are some considerations for alternative ways trick-or-treating has been celebrated in recent years, and how these alternatives have taken away from the participation in traditional door-todoor trick-or-treating. Trunkor-treating, for example, is Illustrated by Rojin Hajiabbasali a great way to celebrate Halloween. For younger kids and or-treaters, and Halloween faded away as a household people with mobility concerns, it provides a similar ex- tradition as my younger brother and I grew older. Obviperience without the difficulty of travel that can affect ously I wouldn’t be able to speak for certain, but I feel them. that with a sense of Halloween spirit within the house, I While I think the trunk-alternative has a place alongside trick-or-treating, I do not think that it should replace tradition entirely. I feel it lacks the charm and sense of community that trick-or-treating provides.

Kids, especially in smaller neighbourhoods, can build relationships and connections with local residents, and these can certainly blossom over time. Building rapports within communities is something that can be so fruitful, and something that has been somewhat lost after the COVID pandemic.

Yes, trick-or-treating comes with risks, especially in the later hours of the evening, but these risks can be reduced with simple supervision, and they shouldn’t dampen the holiday tradition as a whole.

Addressing the overall issue of trick-or-treating’s waning popularity should relate to parents and adults more than kids. Generally speaking, kids will go along with the tone and atmosphere set by their caregivers, and a nonchalant attitude from them trickles down. Personally speaking, my parents never set up elaborate decorations outside of our house or prepared candy for trick-

The capitalist coven Farasha Shaikh Contributor Maybe we are all a little witchy

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t’s 2 a.m. You’re scrolling through Etsy, past the crochet frogs and vintage mugs, when you see it: a $35 “Banishing Negativity” spell jar. The reviews are glowing.

“It actually worked,” one buyer swears.

Another says, “My ex texted me within 24 hours.”

You pause. You don’t even believe in magic, but something inside you thinks: maybe, just one jar wouldn’t hurt.

would have been more excited for the holiday and perhaps less jaded as I grew older.

Halloween becomes a holiday that requires parents and adults to step up within their neighborhoods, to be able to grant the same experience they got to the new generation of trick-or-treaters.

Sure, holidays like Christmas and Valentine’s Day have the benefit of perpetuality, where past years build on and encourage gift exchanges every year, while Halloween doesn’t enjoy the same privilege. But, there is also the idea of positive peer pressure within neighborhood spaces that can be used, where Halloween decorations, even a week before, can encourage others to follow suit and might generally increase the amount of houses willing to hand out candy.

Thus, I would encourage anyone of any age that feels like they have outgrown the door-knocking tradition of Halloween to take part in the distribution part instead, and maintain the cycle of Halloween. Let us revive, a holiday built to give back to our community and to reinstall joy to kids everywhere.

Welcome to the world of Etsy witches, the internet’s latest blend of capitalism, chaos, and cosmic energy. Witchcraft used to involve cauldrons and secrecy, now it involves free shipping and a promo code.

The Cambridge Dictionary defines witchcraft as “the activity of performing magic to help or harm other people.” Once a symbol of danger and rebellion, witchcraft has been rebranded into an aesthetic—pastel tarot decks, moon phase jewelry, and “cleanse your aura” mists.

Modern witchcraft thrives online, especially on TikTok’s WitchTok, where candle rituals, spell tutorials, and astrology charts rack up billions of views. Etsy has become the marketplace version of that, a place where sellers market spiritual services the way others sell tote bags.

Historically, witches were burned for their power. Now, they monetize it. The modern witch is less about cursing kings and more about curing burnout.

But, Etsy witches are walking contradictions. They promote anti-capitalist healing and “manifestation over materialism,” while charging $45 for a vial of moon water. It’s easy

05 to mock, but the irony is kind of the point.

Today’s witchcraft isn’t rebellion against capitalism—it’s survivingly within it.

Buying spells online gives people a sense of control in a world that constantly reminds them they have none. Every order confirmation is a small prayer disguised as a receipt.

Even Etsy itself knows that this balance is strange. The platform technically bans “metaphysical services that promise results,” yet thousands of witches still list “entertainment-only” spells with winks in their descriptions.

The line between belief and branding has never been blurrier.

For many young people, witchcraft fills a gap left by religion. Statistics Canada reports that over one-third of Canadians now identify as having no religious affiliation, and that number is even higher among Gen Z. Traditional faith feels outdated, but spirituality, flexible, aesthetic, and personal, is thriving.

Witchcraft fits perfectly into that secular landscape. It’s religion you can remix: a pinch of astrology, a dash of psychology, and a heavy pour of vibes. There’s no priest, no doctrine—just you, your candle, and your intentions.

Maybe this is what faith looks like now: less about God, more about algorithms and manifestation playlists. We’ve replaced sermons with moon rituals and found meaning in the chaos of the feed.

So, is the rise of Etsy witches a reflection of our desperation? Maybe—but not in a pathetic way. When the world feels unfixable, small rituals make it feel less so. Lighting a candle for abundance or buying a charm to repel negativity is a way of saying, I still believe things can change.

ourselves—trying to find order, identity, and a little hope in a system that profits off our confusion. Sure, it’s easy to roll your eyes at the person buying a “manifest rent money” candle. But in a world where everything feels out of control, who can blame them for wanting to believe?

Spiritual consumerism isn’t new, people have always paid for meaning. The difference is that Gen Z is self-aware about it. We know a spell jar won’t solve climate change, but it might make midterms feel slightly less cursed.

Maybe the Etsy witch isn’t really selling magic. Maybe she’s selling the comforting illusion that, for once, the universe might listen.

Online, witchcraft isn’t just a belief system, it’s performance art. TikTok once exploded with “Trump Death Day” predictions and a viral rumour that witches had hexed the moon. More recently, conspiracy threads blamed an “Etsy coven” for the supposed “curse” of conservative commentator Charlie Kirk.

Whether people actually believe these things is beside the point. Witchcraft now functions as internet folklore, half meme, half myth. Everyone’s in on the joke, yet everyone’s just a little serious about it too. Because witches are powerful—and power is what everyone’s chasing.

The witch has always been a symbol of resistance, especially for women and queer communities. She’s independent, feared, and unapologetic, all traits society still tries to police. Being a witch, even an ironic one, means reclaiming that autonomy. It’s saying, “If the world won’t protect me, maybe my crystals will.”

Maybe we laugh at Etsy witches because they remind us of

Can women even dress for Halloween? happened,

Mariana Domínguez Rodríguez Contributor

a picture always surfaced. Instagram would light up, then you’d face the music the following day, feeling either satisfied or just mildly embarrassed. That was part of the fun.

But, today, a woman’s Halloween costume seems to invite unwanted opinions, no matter the costume. You choose a playful costume—say, a nurse, or a vampire— and some will claim you’re simply catering to the male gaze. People online might suggest you’re diminishing yourself, imposing unfair ideas about womanhood, or overdoing it. However, opt for something comically silly instead—like the Lorax or Shrek or a hot dog, something that is extremely hard to sexualize and is generally considered to be purely hilarious—and you’ll have to prepare yourself for accusations of striving to distance yourself from other women. Accused to, you guessed it, cater to the male gaze (again).

It seems then the harmless enjoyment of Halloween has quickly become a statement. There’s this unseen scorecard floating around, it seems; people quietly judging Halloween outfits worn by women. It feels like an unspoken competition to see who gets approval based on what they wear. Sexy cop? Too revealing. Pizza suit? Pick-me energy. Halloween on social platforms just amplifies the drama.

Illustrated by Sehajleen Wander Policing women’s bodies is the real horror this spooky season

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emember when Halloween felt uncomplicated?

A quick pair of cat ears, drawn eyeliner from a friend, and you’re done. Alternatively, a full commitment was another option: theatrical amounts of fake blood, elaborate wigs, even fishnets. No matter what

Each year, platforms like X turn into argument zones; people dissecting celebrity costumes, TikTok videos categorizing partygoers, and comment threads overflowing with self-procclaimed costume experts. The irony? A lot of the complaints and judgements come from fellow women. Spaces promising the freedom to be yourself and acceptance starting from within becomes critical if how you show up isn’t “quite right.”

They champion boldness yet judge anything outside

Illustrated by Rojin Hajiabbasali their idea of it. It started with criticizing women for their sexuality, now it’s berating them for trying not to be sexualized—however, both approaches boil down to policing what women do with their bodies and lives.

Halloween is that single night offering a chance to inhibit another persona. Become a champion, someone famous, a viral joke, a creature from nightmares, even an oddly alluring item. Consider the fact that a “sexy corn-on-the-cob” outfit exists. And while the choice of costume remains unclear to me, I respect it.

For many women, Halloween has always been a chance to experiment: try on different “selves,” crack jokes, or simply claim their desires of freedom, away from social expectations. These are moments where sheer silliness feels freeing, to deliberately choose an outfit that clashes with norms and routine. It’s a statement; women aren’t here to please anyone’s sense of style. But, it feels like there will always be a catch: being able to choose what to wear and still facing criticism for it.

Calling outfits “showy” or “fake” just continues the old habit of telling women what to do with their bodies; a practice originally challenged by feminist movements.

The issue doesn’t lie within clothing choices, but rather a society preoccupied with controlling female expression.

Today, people argue over what counts as true female empowerment. Does showing skin feel liberating, or does it reinforce expectations? Conversely, is modest dressing a way to take charge, or succumb to societal pressures? Honestly, the queries are off base. What matters more is figuring out our compulsion to evaluate what women decide. October’s festivities shouldn’t demand deep thought. Instead, it is meant for fun, treats, and fake gore. Costumes aren’t always supposed to be statements, but they’ve come limited to just that.

Today, simply having good ideas or being original isn’t sufficient. Women are expected to embody feminist ideas flawlessly. A revealing outfit draws criticism for upholding outdated power structures, yet an unconventional one risks accusations of seeking male approval through differentiation. Essentially, there

06 appears to be no winning choices, even when viewed through a lens of playful self-awareness.

a woman were to sport a twenty-five dollar costume from a pop-up store, she is subject to judgement.

It’s not the costumes; it’s who calls the shots. Not a spooky season story, more like a power play. For ages, people have felt free to comment on women’s appearances, specifically on what they wear. From schools dictating clothes to offices setting rules, even at celebrations, somebody always has an opinion about what’s fitting (and it’s usually a man).

It’s a familiar pattern; a teen gets dress-coded at school because her clothes are deemed disruptive, then faces similar judgments about her posts online when she shares a picture.

Perhaps truly owning your choices this October 31st means letting go. Donning what sparks joy, even if it’s “a bit much.” Embrace the awkwardness. Feel the burn. Women can be many things at once. They might be alluring,witty, and even striking, while also being playfully detached.

Sometimes you might feel like sparkling darkness, other times a huge yellow fruit. Neither option defines how completely you are a woman.

Essentially, both situations assume one thing: your appearance doesn’t belong to you. Ridiculously, a guy can storm into a party practically naked under a skin-tight outfit and receive claps, positive chants and even praise. Yet, if

October 31st offers a chance to become someone, or something, you aren’t on the daily. If anyone criticizes your Halloween look—says it’s overdone or attention-seeking —consider this: they’re operating under the assumption that a woman’s self-expression needs approval. And that’s the real horror.

Lost in Translation: Superstitions Avneet Kaur Contributor

Michaela Dimitrov Contributor

Maryam Raheel Contributor

Rebecca Christopher Bawa Contributor

When the season of superstition haunts us all, everywhere

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ince the eighth century, Halloween has been exposed to innumerous changes in its celebration. Yet, originating as the ancient Celtic practice of Samhain to ward off evil spirits and ghosts, Halloween still stands as the time to stand wary of our surroundings. Here are four cultural superstitions to stay cautious of this spooky season.

In any case, a pair of blackout curtains or even a trusted sleep mask might simply be a better solution.

Maryam Raheel: Yoghurt and Sugar in South Asia Before any exam, interview, or journey, my grandmother would hand me a spoonful of yogurt mixed with sugar. For good luck, she’d say. I never questioned her insistence, instead consuming the sweet, cooling combination and somehow feeling calmer than before.

In Pakistan and India, the ritual of eating yogurt and sugar, known as dahi-cheeni, before an important event is a way of securing good fortune. Some believe it can bring success. On the surface, it’s a simple superstition. However, there’s a deeper meaning behind it.

Avneet Kaur: Mirrors and Energy in India If you have ever rearranged your room furniture for better “energy”, you are not alone. Across India and among the diaspora, there is a long-standing superstition that claims a mirror facing your bed can bring forth bad energy, restless nights, or even unwanted negative tension. Intriguing, isn’t it? Yet, one can’t help but wonder: where did this belief originate, and is there any truth behind it?

Amongst many Indian households, mirrors aren’t just for selfies or outfit checks—they are seen as powerful objects. Some traditional people still believe that mirrors reflect more than our image. They believe mirrors draw out our prana—our life force—even while we sleep. Others warn that mirrors can attract wandering spirits or double conflicts in a relationship, symbolically amplifying disruption.

The logic may sound mystical, but for those who have grown up around the superstition, it all feels real. However, science reflects a different picture: the real culprit is light. When moonlight or streetlights hit a mirror, it can directly reflect into your eyes and interrupt the melatonin production. This makes it more difficult to fall and remain asleep.

From a scientific perspective, yogurt is a superfood that provides various health benefits. Offering a soothing touch to the stomach, yogurt is rich in nutrients like calcium and protein and has probiotics that aid in digestion and strengthen immunity. Sugar, on the other hand, provides a quick boost of energy for our brains and bodies. The combination of yogurt and sugar, thus, creates a powerful mix that supports the body in times of stress or anxiety.

Beyond the science, the real comfort lies in the gesture. My grandmother feeding me a spoonful of dahi-cheeni as I rushed out the door wasn’t just about luck; it was an act of love. It was a way of saying: you’ll be okay, a belief that transcended words.

MASTHEAD EDITORIAL BOARD Editor-in-Chief Aya Yafaoui editor@themedium.ca Managing Editor Samuel Kamalendran managing@themedium.ca News Aaron Calpito news@themedium.ca Opinion Yasmine Benabderrahmane opinion@themedium.ca Features Gisele Tang features@themedium.ca A&E Yusuf Larizza-Ali arts@themedium.ca Sports Joseph Falzata sports@themedium.ca Photo Melody Zhou photos@themedium.ca Design Sehajleen Wander design@themedium.ca Podcast Jia Bawa Social Media Jannine Uy social@themedium.ca Outreach Mashiyat Ahmed outreach@themedium.ca Copy May Alsaigh may@themedium.ca Anaam Khan anaam@themedium.ca

Whether or not this superstition actually brings good luck is unknown to me, but the tradition born from it is just as valuable. Sometimes, before dealing with uncertainty, a small spoonful of sweetness is all we need.

Michaela Dimitrov: Doorways and Bodies in Jamaica

Additionally, this superstition is also contradicted by psychological factors like waking up and seeing your own image, which can be surprising or arouse feelings of self-consciousness, especially if you are half asleep. If you also tend to believe in such a superstition then that thought alone can cause severe anxiety, and can indeed be labelled as a self-fulfilling prophecy!

In Jamaica, there are superstitions that most people believe to be fact. For example, I’ve heard of the doorway myth. It is said that if you sit in the doorway of your house, ghosts will step over you. Take the case that you live in a home that has been passed down through generations—one that your great-greatgrandparents once lived in. As the generations pass, they turn into ghosts; but, they still enter and leave the house. So, if you sit in the doorway, it blocks their entrance. This leaves them no choice but to step over you.

Although superstition and science appear to be diametrically opposed, they still hold common points of interest: sleep is intensely personal. For some, turning a mirror away provides peace of mind, for others, it is simply smart home designing.

Another popular superstition claims that if your right hand itches and you scratch it, money will find its way to you the next day. You may wander the streets one day, in search of a job, seeking rent money for tomorrow—you think long and

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07 I am not really the culturally superstitious type mainly because my parents didn’t raise me with them and partially because I spent a great portion of my life completely unaware of them. However, their new insights always have something to teach us—like, a religious one from the state of Uttarakhand in India I learned about this superstition in an article written by Swati Thapa in the women-led journalist organisation the BehanBox. In this superstition, mothers who have given birth are to be isolated from the rest of their family and community, because they were considered impure for 22 days after childbirth. This belief led to various postnatal purification processes as well—although they are not upheld with equal rigidity all over the state. While this is a traditional practice associated with rural communities, the writers of the BehanBox article discovered that this practice continues to persist.

Illustrated by Fabiha Ruthmila hard about how you will get the money, but no ideas come to mind. Suddenly, your right hand itches and you scratch it. The next day, expecting defeat, you realize that somehow and out of nowhere, you got the money you needed for the day.

then you’ll encounter someone you haven’t seen in a long time. Say you haven’t seen friends or a family member in years—and randomly, your left eye twitches. It would be assumed that not longer than that, perhaps walking down the street, you’d encounter them.

Another body-related superstition has become so popular in Jamaica, that a song was created for it: Left Eye a Jump by Johnny P. It is said that if your left eye twitches,

So, beware of doorways and itches and twitches.

Rebecca Christopher: Birth and Isolation in India

FEATURES

On one hand, the focus on hygiene after birth and in the days following is important for the health of the mother and the child to keep them healthy from dangerous contaminations. On the other hand, it can also be a harmful superstition because the enforced isolation bestows so much shame on mothers and can worsen their mental health through isolation. It also is arduous when female sexuality is associated with pollution under religious mandates.

So, while superstitions can be beneficial, they can equally tear people down. afraid to express who you are.”

For now, Marshall’s future at U of T remains uncertain.

The university has not announced the outcome of its investigation.

Editor | Gisele Tang features@themedium.ca

Don’t let social media be the reason you are disciplined in the workplace Gisele Tang Features Editor Learn about your off-duty legal rights and responsibilities on social media.

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s university students, many of us are new to the workplace as we enter jobs, internships, or co-op positions. However, workplace legal rights aren’t widely shared with students. In an age where many document their lives on social media, it is not uncommon for students to also share their workplace experiences and feelings on it. However, if not treated with caution, posting a simple “rant” on your story could lead to you getting disciplined by your employer.

If the situation is heightened, it could even result in a wrongful dismissal claim, which is when an employee is terminated without reasonable notice or pay in lieu.

To prevent this from happening, the founder of Vanguard Law - a practice built to support employees in wrongful dismissal and workplace-rights disputes - Andre Issa, has provided guidelines for students on how to protect their workplace rights.

Mistakes to avoid According to Issa, since Ontario law does not provide employees an all-inclusive “free speech” right against their employers, when handling disciplinary cases, decision makers would generally assess follow-up actions based on the situation’s context and impact.

Some of the common actions on social media that might lead to employees getting disciplined include issuing posts that harm your employer’s reputation, breaching confidentiality (revealing client details, internal emails or images from sensitive worksites like hospitals, clinics, schools or law offices), or targeting a client or coworker (posting harassing, hateful or discriminatory content).

Furthermore, the more your social media content identifies your employer, such as having them named or easily identified, the higher risk your off-duty post would be treated as a workplace issue.

Issa adds that repeated misconduct, refusal to take posts down, or ignoring policies could lead to the consequence of termination for cause, which gives employers the right to terminate you immediately without notice, severance pay, or access to Employment Insurance (EI).

Does having a private account help?

Issa answered, “Not much.” If an employee’s content were screenshotted and shared among coworkers, clients or the public, having a private account would not alleviate the consequences. That is because ultimately, the responsibility for the content that affects the workplace still lies with the employee.

As an employee, in what ways are you protected?

Illustrated by Sehajleen Wander Issa stated, “Employers can’t legally punish you for asserting your Employment Standard Act Rights,” such as asking for unpaid wages or payment for overtime. Employees also have the right to raise health, safety, or workplace harassment concerns through appropriate channels, like contacting their supervisor or Human Resources (HR).

If one were disciplined for enforcing these rights, it could

08 become a case of unlawful reprisal. Similarly, discrimination based on protected grounds, such as age, creed, disability and ethnic origin can be treated with human rights remedies.

read these policies to understand their duties and rights.

Reading these documents can not only prevent you from getting in trouble but also help equip you with a good sense of workplace expectations and workplace ethics.

However, Issa elaborated, “These protections are not a free pass for defamatory, harassing, or confidential content.” He continued, “A post about safety sent to your supervisor is different from posting a TikTok naming your manager and clients, while sharing internal emails.”

Guidance for students and fresh graduates

Read your employer’s policies Issa mentioned, “Larger Ontario employers must keep written policies on electronic monitoring and disconnecting from work.” These policies set expectations for afterhours messaging, use of work devices and what activities on work systems may be logged. Although these policies prevent employers from monitoring employees without limit, they don’t give employees the right to share whatever work-related content they want on social media.

Regardless, it is still important that employees thoroughly

Aside from reading your employer’s policies, Issa advised, “Treat anything that could identify your workplace as if HR, your manager, and a client might see it. Keep personal accounts clearly separate from professional profiles and avoid posting about work from personal accounts.”

As a matter of professionalism, it is also important to protect one’s employer or client’s privacy by not sharing internal information without permission. If there are concerns regarding things such as safety or unpaid wages, using formal reporting channels instead of social media can not only help notify relevant departments more effectively, but also protect employees from reprisals.

Issa added, “When emotions run hot, pause before you post. What feels cathartic at 1 a.m. can become [disciplin-

ary] evidence by 9 a.m.”

What to do if you get disciplined “Don’t delete anything,” stated Issa. “Preserve posts, comments and direct messages.” In such situations, employees should also ask for the specific policy or reason your disciplinary action is based upon in writing. This is why it is important to read policies and contracts provided beforehand. In addition, marking down the situation’s timeline while it is fresh can also help with future references in fighting for one’s rights.

Issa stated that if the situation becomes termination for cause, the “cause” threshold is high in Ontario. Many situations are not cause, even if discipline is appropriate.

When an employee is fired without cause, the employer must provide proper notice or pay in lieu, which is often more than the minimum standards. Moreover, if an agreement is provided to you, seeking legal advice before signing it can help ensure that you are treated fairly.

Halloween around the world Diana Varzideh Opinion Editor

of turnips was later replaced by pumpkins when Irish immigrants moved across the Atlantic and began carving native pumpkins instead.

Trick-or-treat Though the origin of trick-or-treating is less apparent, there are theories that it also began with Samhain, when food was laid out to appease the spirits during the festival. The German tradition of “belsnickeling” is also credited for introducing the element of treats in this tradition, as the Belsnickel, who is said to be Santa’s companion, would hand out small treats to good children. Belsnickeling eventually evolved into an activity where people would dress up for their neighbours to guess who their costumes represent. This activity then introduced the element of trick-or-treating in one’s neighbourhood.

On the other hand, while many cultures have shaped the modern-day Halloween, there are also many variations of celebrating this time of year around the world.

The British “Halloween” In England, Halloween is often eclipsed by the festivities of Guy Fawkes Day on the fifth of November. The day has less to do with evil spirits and pumpkins, but more to do with gunpowder and fireworks.

Illustrated by April Roy

The day’s origins can be traced back to 1605, when a man named Guy Fawkes attempted to assassinate King James I. Fawkes and his conspirators planned to blow up the Parliament’s House of Lords, but were caught and executed. Fireworks and bonfires were lit that day to celebrate their failure, and the day is still commemorated 400 years later to celebrate the demise of Fawkes.

Delving into the origins of Halloween and its various traditions across cultures.

The Mexican “Halloween”

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Another famous holiday, which takes place on the first and second days of November, is the Mexican Día de los Muertos, also known as the Day of the Dead. Originating over 3,000 years ago, this occasion marks the day when the gates of heaven open and the deceased return to their families to feast and celebrate. In many homes, altars, also called “ofrendas”, are set up and decorated with candles, marigolds, and lined with the favourite foods of the deceased. Skulls are also a common theme during this day, with many wearing skull masks and eating candy in the shape of skulls.

s fall leaves adorn the ground, the second scariest event of the year (after midterms) looms around the corner—Halloween. While you scramble to arrange the perfect costume or find the right candy to hand out, you might begin to wonder— what is Halloween really about?

Why is it called Halloween?

Halloween traces its roots to the ancient Celtic festival of Samhain, a pagan celebration held to welcome the harvest at the end of summer. During Samhain, people would light bonfires and wear costumes to ward off or confuse wandering spirits, believing the boundary between the living and the dead was blurred at that time.

In the eighth century, Pope Gregory III designated the first of November as All Saints Day to honour saints and martyrs. Over time, some Samhain traditions blended with this Christian observance, and the evening before All Saints Day—known as All Hallows Eve—eventually became Halloween.

The rest of the Halloween traditions, such as pumpkin carving or trick-or-treating, are also thought to have come from various places in Europe.

Why pumpkins?

Before pumpkin carving, there was turnip carving. It originated from the myth of Stingy Jack, who is said to have tricked the devil for monetary gain. As a result, when Jack died, he was denied entry into both heaven and hell and was forced to wander around the world in spirit form for eternity. As this myth circulated, people in Ireland began carving scary faces into turnips to scare away Jack’s soul. The use

The Chinese “Halloween” Following the theme of ancestral connections, many in China celebrate the Qingming Festival, which takes place earlier in the year, on the fourth or fifth of April.

Qingming, also known as Tomb Sweeping Day, received its name from the traditions of people cleaning their ancestors’ graves and placing offerings as a sign of respect.

While these offerings were initially elaborate, ranging from incense to joss paper to wine, many just leave flowers nowadays. Such simplification has become a common phenomenon for most celebrations of similar traditional holidays.

As time goes by, traditions have changed and become modernized. After all, not many of us will be celebrating a harvest or carving turnips this year. However, learning about the histories of these holidays can help us better appreciate their cultural value, while also celebrating the modern adaptations that continuously allow them to thrive across generations.

How AI chatbots can amplify delusions Audrey Thilloy Contributor

tached to their AI chatbots for guidance, emotional support, and decision-making. In some cases, users are even losing touch with reality. This phenomenon has become a hot topic on the Internet and is now known as “AI-driven psychosis.”

Psychology Today and National Geographic have documented cases in which individuals experienced altered states of consciousness. Some individuals reportedly perceive their AI companions as sentient beings, spiritual guides or co-conspirators in elaborate, delusion-rooted narratives.

AI chatbots’ design to simulate empathetic and supportive emotions can become mirrors for cognitive distortions, especially for people who are already vulnerable to mental health challenges. What often begins as harmless curiosity can quickly escalate into an unhealthy dependence.

Since AI companions are made to be likable and adaptive, users risk becoming trapped in echo chambers of their own making.

Illustrated by Melody Zhou An overreliance on friendly AI chatbots can dangerously blur the line between reality and delusions.

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hen ChatGPT’s popularity rose in 2023, mental health experts voiced concerns about how using artificial intelligence (AI) might affect vulnerable users.

Two years later, their warnings became real-life scenarios for many people. Some users have become extremely at-

ARTS

The viral case of Kendra Hilty is a prime example of AI chatbots’ danger to emotionally vulnerable individuals.

In August 2025, Hilty released a series of TikTok videos describing her story of falling in love with her psychiatrist. She alleged that her psychiatrist manipulated her into having a romantic attachment towards him, having known of her feelings and encouraging them all along.

Throughout the series, Hilty shared transcripts from her ChatGPT assistant “Henry” and audio from AI Claude, which validated her interpretations and reinforced her

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belief that her psychiatrist reciprocated her feelings. The AI chatbots even went so far as calling Hilty “The Oracle” for talking to God and praising her for her resilience.

AI chatbots, like any other social media algorithm, are designed to keep people engaged. Much like Hilty’s case, flattery and agreement create self-reinforcing loops and fill gaps in knowledge with explanations that feel true, even if there is no factual evidence to support those claims.

The effect of the reinforcement of non-factual thoughts can be compared to a “folie à deux,” where delusions are transmitted to one or more people with whom the instigator is intimately associated. While AI itself cannot fuel psychosis, its design does not prevent the spreading of false, misleading or inaccurate information.

The Ada Lovelace Institute emphasizes the need for ethical boundaries between simulation and care. Should AI be allowed to mimic love or therapy? Should users be warned when the illusion of empathy risks tipping into delusions and dependency? These are questions that society must reflect on as chatbots continue to popularize.

In response to the public’s rising concern about chatbots’ negative effects, companies like OpenAI have committed to establishing stronger “guardrails for teens and people in emotional distress” by the end of the year. As for whether these guidelines are effective, only time will tell.

Until then, it is our responsibility to identify the fine line between overreliance on chatbots and using them to our advantage.

Editor | Yusuf Larizza-Ali arts@themedium.ca

Why Fear Feels So Good: Hitchcock and the Psychology of Horror Laiba Haque Contributor This Halloween season Professor Matthew Stoddard provides his insight into why Horror Cinema and specifically Alfred Hitchcock resonates with those looking for a good scare

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ith Halloween just around the corner, the frantic preparation of costumes, carving crookedly smiling pumpkins, and watching reruns of horror classics are all making their way into the homes of students at UTM. Horror media has evolved from silent black and white shorts to loud, jump scare-filled films that spark terror, which begs the question, “Why do people enjoy watching horror movies at all?”

Physiological Effects of Horror Films According to storagetwo.com, fear releases hormones like Adrenaline to prepare our bodies to fight or flee in dangerous situations. It forces our five senses to be heightened, breathing to quicken and muscles to tighten in efforts to detect threats and come up with viable solutions. Then there’s Dopamine, another hormone involved with the feeling of pleasure, unleashed during a fearful response to reward the body for responding to danger. The Dopamine high that carries a sense of excitement is likely the reason people enjoy scaring themselves so much with horror movies or even haunted houses. Professor Matthew Stoddard of the Visual Studies Department at UTM suggests that horror films “aim to evoke recognition,” further stating that the iconography (visual symbolism), forms and structures of horror films engage with a sort of social dimension containing social fears, anxieties and wishes.

Consequently, this shows the societal impact on human beings and how they relate to horror cinema.

Alfred Hitchcock on Horror Films This deeper fascination with fear and social dimensions was emulated by horror director Alfred Hitchcock, who created around sixty feature films over six decades becoming a sort of revolutionary role model for good horror films. Hitchcock created iconic horror movies still viewed today, such as Psycho (1960), The Birds (1963), Vertigo (1958), etc. Hitchcock was considered the ‘Master of Suspense’ and truly stood out from other directors from the early 30s to mid 60s in the ways that his editorial techniques changed filmmaking. When asked about this Professor Stoddard, thoughtfully stated, “What didn’t make him stand out?” describing the way his films seamlessly melded opposing qualities like breezy, dead serious or even brash and subtle into one compound of media.

He also emphasized his unique camera capturing various angles and perspectives as in Strangers on a Train, which includes a shot where “a key piece of action is reflected in the lens of a pair of glasses,” verifying that it was not just visually appealing but also serving as a function for the film’s core themes. Unlike the cheap thrills of jump scares that appear at the whims of most modern horror movies, Hitchcock infused the quality of suspense into his style, whether through slow building, eerie music, film shots from overhead, or framing the protagonist and antagonist in similar ways; he made sure to constantly add interest in the stories that followed.

Jane Schoenbrun, a young filmmaker, encapsulating the unique ability Hitchcock possessed with horror cinema at his time. Lastly, as a sort of homage to Alfred Hitchcock’s craft, when asked which feature film stuck out to him the most, Professor Stoddard said Psycho (1960), again emphasizing the opposing qualities embedded in many of his films. He ended with “It is of course very bold visually (and aurally), but at the same time the subtle nuances of each moment feel bottomless,” referencing Hitchcock’s on the surface elements and inner depth that construct distinguishable and engrossing motion pictures for all.

Overall, the appeal of horror lies not only in our body’s physical reaction to fear and excitement but also in how these films mirror shared anxieties and social realities.

Hitchcock’s work captures that balance perfectly, blending emotion and technique in ways that continue to shape horror cinema today. Whether it’s the thrill, the fear, or the fun, enjoy it all, and maybe steer clear of any suspicious showers. Happy Halloween!

Modern Directors vs Hitchcock When asked whether any modern filmmakers resembled the art of Alfred Hitchcock’s work, Professor Stoddard stated that he has yet to see directors merging the cinematic with the dramatic in the same way Hitchcock did.

Still, he referenced a few directors that came close, like Kiyoshi Kurosawa, Paul Thomas Anderson, who meshes those elements but with varying subject matter, and

Illustrated by Sehajleen Wander

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A Halloween Decor Crossover: Dead Man’s Party Meets Psycho Killer Olivia Maddaloni Contributor

A deep dive into the vision behind a specific display of Halloween decorations, what they’re composed of and seek to convey

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his year for Halloween, I plan to decorate my house the same way my family’s done it since I was a kid. For many years, we’ve collected spooky decorations, a fraction of which came from my mom. In the elementary school she worked in, teachers would transform classrooms into mini haunted houses for students, and my mom was able to keep many supplies. One includes a cardboard coffin painted black with “RIP” splattered in red down the middle; the centerpiece that we build our decorations around.

First we string purple LED spider lights along the porch railings, and cobwebs along the brick walls. My dad turns on the fog machine and strobe lights in the corner while my brother and I carve jack ‘o’ lanterns inspired by the creepy scarecrow face in Sleepy Hollow (1999). We then place each one down our front steps and light a candle in them before kids begin trick-or-treating. I stick skull heads on plastic rods and scatter them along the flower beds and driveway.

The coffin rests in the middle of the porch. Typically, we lift the cover off just a tad and leave a bony hand creeping out.

Photo Credits: April Roy

Behind it, the porch chairs and table are set for a dead man’s party. Two skeletons occupy the chairs—gray bones and lifeless eyes watching the children who approach for candy. We lay cotton around the skeletons’ feet and hands, to resemble cobwebs. Beside them is another skeleton that we dress up to look like Michael Meyers from Halloween (1978). We put a black sweater and pants on the bony figure, and place the

The Monster in the Cinematic World Yusuf Larizza-Ali Arts Editor Professor Meghan Sutherland shares her insight on the portrayal of Monsters in cinema and lists some film recommendations for this spooky season

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he monster is a figure known for evoking fear throughout history. For most the concept of the monster is associated with anxiety about something unknown or scary and this association has carried throughout history.

The Medium spoke with Professor Meghan Sutherland of the Visual Studies department. She previously taught the course VCC205H5 Monsters which studies monster films and television alongside examples from literature to see how they are symbolic of anxiety. When asked about the origin of the course Professor Sutherland stated that she first taught it in the English department at Oklahoma state university and she had to teach a course on adaptations of films from literature. “I thought I would teach something that moved through some of the great monster novels but that was also because all of them are involved or preoccupied with media technology.”

She goes on to say many of these novels, modern

infamous white mask, from an old costume, round its head.

A candelabra adorns the table between the guests.

Our doorway becomes a homage to the horror film classic, The Shining (1980). A plastic severed arm, plaid-sleeved, drapes over the top of the closed door. The hand points down to the middle of the door where we tape a photo of Jack Torrance, the film’s crazed killer. It’s the notorious scene where Jack pokes his head through the door, axewielding, and shouts, “Here’s Johnny!” Below it, we also paint a banner that reads REDRUM, paralleling the cryptic messages the son encounters in the movie. Finally, from a bluetooth radio in the front entrance, we cue The Shining’s main score: an eerie, haunting instrumental heard during the opening scene.

Along my street, I see my neighbours’ decorations. Villainous smiles carved into pumpkins; fake cauldrons; scarecrows; inflatable ghosts, monsters, and skeletons gathered in a danse macabre on the lawns…glaring onto passerbys.

Like previous Halloweens, the eerie music from The Shining filters through my open door onto the silent sidewalks; the kids have gone trick-or-treating by now, finishing their rounds in the subdivision. I assess my porch setup: “dead man’s party” meets “psycho killer,” I guess. Mist settles on the streets, traces of rain glittering on the pavement under the yellowish-orange streetlamps. The trees tremble in a chilly wind. I blow out the candles in the jack ‘o’ lanterns, leaving whatever spirits are left to roam the night of Hallow’s Eve.

monster literature and the films they inspire are preoccupied with technological advancements and film itself is a new technology thus reflects this idea. “And so I started to think about monsters in relation to the problem of mediation and the anxieties of new technologies and how they shift our understanding of the world and what’s human and what’s not.” Professor Sutherland notes she developed a more thorough understanding of monster movies and didn’t need to teach the novels when she left English and began teaching the topic outside at UTM. “Monster movies were really essential to the founding of cinema.” she says as it was one of the first studio genres to become popular and important figures for defining what cinema technology was and how it would change our sense of knowledge and humanity.

When asked about specific portrayals of Monsters in cinema Professor Sutherland noted Frankenstein as ones in both cinema and literature. “One of my favorite films to teach in the class is James Whale’s Frankenstein (1931).” She notes the core story reflects the course’s idea since it came when electricity and modern technology was emerging and raised implications on what using it meant for what humanity means. “I think the film really adapts this idea about animating a human to the very conceit of cinema as a technology which sets images of humans in motion and gives what appears to be an artificial life.” She also notes the mindless zombie archetype reflects this idea of mediation as well as it functions like a machine as it just going around consuming things. Finally she notes Dracula’s Daughter (1931) which deals with the anxiety surrounding recording devices and psychiatry. This combo showcases how monster films emphasize anxiety about modern

Photo taken by Melody Zhou. Film still from Weapons (2025), courtesy of Warner Bros. advancements by drawing attention to both a new method of possessing someone’s voice and accessing someone’s mind.

Professor Sutherland ends noting Monsters have been around since the early days of Philosophy and writing with figures like Medusa evoking fear of the unknown. However once it entered the domain of modern science it could no longer be considered natural or of this world.

Horror and Feminism In Literature

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Skyler Piskoroski Contributor A short list of horror novels with feminist themes to explore this Halloween season

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he spooky season is upon us with all its tricks, treats, and horror in all its formats.

While horror films may not be everyone’s cup of tea, here are some must read horror novels for this Halloween season!

Carrie - Stephen King Carrie follows the life of teenager Carrie White. She is the odd one out at school—bullied by everyone, does not have many friends, and suffers at home from the wrath of her overly religious mother. She also has the power of telekinesis, which she is struggling to understand and deal with because it occurs outside of her control. After being invited to the prom and suffering a prank at the hands of her bullies, she decides to use her powers for revenge on everyone who has hurt her.

The story of Carrie is sad, as we see how hurt she is by her peers, an experience most readers can relate to. She is ridiculed for her physical appearance (something omitted from all film adaptations), and for her quiet, awkward nature. However, she slowly learns to take control over her powers and fight back against her bullies, making for a very suspenseful read.

the Creature.

Frankenstein - Mary Shelley

Rosemary’s Baby - Ira Levin

The novel follows Victor Frankenstein’s creation of life (the Creature) through an absurd science experiment. When his experiment works and the Creature awakens, Victor becomes scared and runs away, returning later to see that the Creature has disappeared.

The story follows the Creature, who despite learning how to read, write and trying to be gentle, struggles to fit in due to his appearance. The Creature becomes angry at the world due to his mistreatment and it is then that harm and violence between him and Victor ensues.

This story follows Rosemary and Guy as they struggle to deal with their new neighbours during Rosemary’s pregnancy. Their neighbours are pushy and meddlesome to Rosemary, but Guy is very inviting. He and the neighbours pay no mind to Rosemary’s sudden change in behaviour and appearance during her pregnancy, assuming she is suffering from “hysteria.” They dismiss her concerns while simultaneously feeding her strange herbs and concoctions which they claim are good for her unborn baby. As the story, and Rosemary’s pregnancy continues, we learn that Rosemary’s concerns were justified, as there are dark forces at play from her neighbours’ apartment.

Similarly to Carrie, the story of Frankenstein is a sad, but horrific one. It explores the creation of life in a perverse way, while also bringing attention to the consequences of marginalizing others based on appearances and physicalities. Although following male characters, Frankenstein portrays many early feminist ideas and rejections of patriarchy in the ways in which the characters interact, particularly between Dr. Frankenstein and

Illustrated by Ola Suschenko

Written in 1967, but still relevant today, Rosemary’s Baby explores themes of bodily autonomy and women’s health concerns, while mixing in themes of the occult and the supernatural, making an effective commentary on the treatment of women’s health in the real world, and a spine tingling read this season.

SPORTS & HEALTH

Editor | Joseph Falzata sports@themedium.ca

6-second games: The crippling overstimulation of short-form content in sports through the oasis nextdoor Maram Qarmout Contributor

Understanding the factors behind the decrease in sports viewership by Generation Z

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hen was the last time you picked up your TV remote and turned on your favourite football, soccer, or volleyball game? Has it crossed your mind recently to search for the latest news on your favourite sports teams? While watching and discussing sports were fundamental forms of entertainment for many past generations, Generation Z seems to disagree.

A 2022 study uncovered that only 23% of Gen Z defined themselves as “avid sports fans,” compared to 42% of Millennials, 33% of Gen X and 31% of Baby Boomers.

Furthermore, 27% of Gen Z considered themselves as “anti-sports,” far different from the 7% of Millennials, 5% of Gen X, and 6% of Baby Boomers.

Illustrated by Melody Zhou

There was a time when UTM’s gyms used to be filled to the brim for intramural ball hockey games, with students even paying an entrance fee to get in. Now, tricampus teams consider themselves lucky to see double-

digit fans in attendance.

So, what’s the reason?

Why don’t Gen Z watch sports When students and Gen Z individuals alike tune into the Super Bowl, Olympics, or physically visit a professional sports game, they’re there for a thrill like no-other. The excitement of watching a championship final, the leadup for a major tournament that only happens once every four years, and the ability to join a stranger in rooting for their favourite team—it’s these traditions that have historically evoked an unmatched sense of anticipation in sports fans.

The problem is that Generation Z has been desensitized by the overstimulation of sports media. It’s not that Gen Z is no longer interested in sports, but rather they’re not interested in the current format. Rather than long winding games and live sit downs, the current generation prefers short form and captivating content, and may

12 spend more time following the athletes themselves and social media accounts of the teams for the comedy, lifestyle, and visual content instead of watching the actual game.

media nurtured society has dislodged them from feelings of group belonging; a vital emotion evoked in sports fandoms.

Interest isn’t completely dead

Professional teams have tried to adapt to this by their widespread use of influencers and “creator class[es]” to attract a younger audience. Additionally, gaming and fantasy sports have increased engagement by 51 and 54% respectively. Furthermore, with increased marketing in sports betting, Gen Z is quickly falling into the financial trap set by sports corporations to heighten sports engagement.

Despite not diving deep into the psychology of why Gen Z aren’t avid sports fans, the earlier study concluded that the growth of this generation in a social-

Audience levels for professional female sporting events have increased, with over two-in-three Canadians considering themselves avid fans of women sports. The world has grown with social media, enabling female athletes the same platforms male athletes use to empower and strengthen themselves.

Social media platforms, like Twitch, have become an integral part of alternative sports engagement. With the growth of e-sports—the only sport that has yet to deter its Gen Z audience—Twitch provides the younger

UTM Walks launches new ‘Passport’ initiative for CCR recognition Victoria Denis Contributor

opportunities provide skill-building exercises which can be added to a student’s resume and on-campus job applications.

This semester, UTM Walks joins the list of CCR approved programs.

Supervisor of UTM Wellness Programs, Ravi Gabble, said in an interview that these new UTM Walks Passports “have been flying off the shelves,” and he hopes that this new initiative will lead to an increase in participation and engagement in this wellness program.

Photo Credits:Victoria Denis Students can now add participation in UTM Walks to their Co-Curricular Record

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TM Walks, part of the UTM Moves program offered

by Department of Recreation, Athletics & Wellness, continues this fall semester with a new CCR certified UTM Walks Passport campaign.

With the UTM Walks Passport, students can participate in a minimum of four UTM Walks throughout the 20252026 academic year and complete a short reflection survey to add to their CCR record.

Students can pick up a physical UTM Walks Passport at the RAWC Welcome Desk. A sticker is added to the Passport for each walk joined. Once students complete four walks and the online survey, they can return their Passport to the RAWC Welcome Desk. The CCR will be verified and processed by early summer 2026.

According to the Supervisor of Leadership Education at UTM’s Centre for Student Engagement, Laura Walkling, “The Co-Curricular Record is designed to help students find opportunities at U of T beyond the classroom and to have their skills and experiences captured on an official document.”

A student’s CCR record shows their involvement in U of T Co-Curricular opportunities through participation in volunteer roles, workshop series, and conferences. CCR

generation with the perfect outlet to connect with their favourite gamers. Sports corporations, noticing the shift of their viewers, have begun hosting live streams or designing their own video game skins.

Relatability is important. Video games have always been the pastime for students after long days of classes and assignments. Therefore, to be provided with the chance to learn and watch others like them play professionally has guaranteed solid views across all streaming platforms for esports, a difficulty others sports face.

Needless to say, sports viewership hasn’t died, but evolved. Gen Z interest will only continue to shift. It may be esports now, but it could be any sport in the future if the right platform and content form is used to attract them.

ic-Frlog, will lead the Campus Birdwatching Walk. Students can connect with each other while observing birdlife and exploring campus trails.

All UTM Walks are free for students. Drop-ins are welcome, but online registration is encouraged. Participants meet in the RAWC lobby, check in with a UTM Moves Crew Member in orange uniform and depart as a group 10 minutes past the scheduled hour.

For registration and more information, access the UTM Walks webpage at https://www.utm.utoronto.ca/athletics/utm-moves/utm-walks.

To find out more about the CCR, access UTM’s Centre for Student Engagement or read the webpage at https:// www.utm.utoronto.ca/utm-engage/ccr/what-ccr.

UTM Walks utilizes all the pathways and nature trails around campus including the Culham Trail, Sawmill Valley Trail and UTM Nature Trail. These beginner-friendly walks are open to all students and routes are adapted accordingly for participants with accessibility needs, said Gabble.

He also highlighted the physical benefits of walking such as stress reduction and lowering the risk of chronic disease, as well as mental benefits like boosting mood and enhancing focus.

Most notably for Gabble, the average turnout for the weekly UTM Walks is around five people which creates an intimate experience and opportunity to make new friends.

“In addition to those [physical] benefits, it’s the social connection, the community building and the sense of belonging that’s really important for us. With all of our UTM Moves initiatives we’re trying to bring people together around physical activity.”

Aside from the regular weekly walks on Mondays from 2 p.m. to 3 p.m. and Fridays from 1 p.m. to 2 p.m., students can also attend Special Edition Walks to add to their Passport. Partnering with different campus departments, clubs, and community organizations, Gabble says UTM Walks puts in an effort to “have an intentional, educational component integrated within those walking experiences.”

On Monday, Oct. 20, 2025, from 2 p.m. to 3 p.m., students can join the Guided Fall Photography Walk. Co-presented with the RAWC Communications team, students can learn photography tips while experiencing the changing fall landscape around campus.

On Wednesday, Nov. 5, 2025, from 12 p.m. to 1 p.m., UTM biology professor and passionate birdwatcher, Sanja Hin-

For registration and more information, access the UTM Walks webpage at https://www.utm.utoronto.ca/athletics/utm-moves/utm-walks.

To find out more about the CCR, access UTM’s Centre for Student Engagement or read the webpage at https://www.utm.utoronto.ca/utm-engage/ccr/ what-ccr.