In the dominant "climate change" imaginary, this phenomenon is distant and abstracted from our experiences of weather and the environment in the privileged West. Moreover, climate change discourse is saturated mostly in either neoliberal progress narratives of controlling the future or sustainability narratives of saving the past. Both largely obfuscate our implication therein. This paper proposes a different climate change imaginary. We draw on feminist new materialist theories-in particular those of Stacy Alaimo, Claire Colebrook, and Karen Barad-to describe our relationship to climate change as one of "weathering." We propose the temporal frame of "thick time"-a transcorporeal stretching between present, future, and past-in order to reimagine our bodies as archives of climate and as making future climates possible. In doing so, we can rethink the temporal narratives of climate change discourse and develop a feminist ethos of responsivity toward climatic phenomena. This project reminds us that we are not masters of the climate, nor are we just spatially "in" it. As weather-bodies, we are thick with climatic intra-actions; we are makers of climate-time. Together we are weathering the world. INTRODUCTION: TOWARD A NEW IMAGINARY OF CLIMATE CHANGEIf there is something like climate change, perhaps it takes this form: not only a mutation of this climate (warming, depleting, becoming more volatile) but an alteration of what we take climate to be. (Colebrook 2012, 36) Grand Manan Island, New Brunswick. August. Spruce trees at Swallowtail, root-toes curled around the rocky outcrop in a resigned sort of precarity. Made to coexist with the credence of the Fundy weather, these timbered lives are permanently swayed, their strong backbones constantly giving way to the wind. The weather-archive of their multiply ringed existences has stories to tell: of a hurricane's landfall, or the eye of a maritime gale; of coastal droughts, and semidiurnal tides, and the Atlantic sun filtered through sea smoke and autumn fog and the clear-eyed blue of nothing at all. How has the hot breath of the earth, the battering of its rain, the reprieve of its gentle snows shaped my own sinews, my gait, the ebb and flow of my own bodily humors? Duration, spread across my skin with the slow sweep of the seasons. Like these trees, we are all, each of us, weathering.Although framed in a language of urgency and impending crisis, "climate change" has taken on an abstract quality in contemporary Western societies. Melting ice caps and rising sea levels are "perceived as spatially and temporally distant" (Slocum 2004, 1) from our everyday lives. This distance is related to the time scale and global reach of the problem, but also stems from scientific discourses that "produce vast quantities of sometimes contradictory, abstract statistics and data" (Duxbury 2010, 295). Commentators repeatedly note that climate change has become "difficult to comprehend or connect with in an appreciable way" (294). Claire Colebrook has argued that we suffer from a "hyper-...

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Misogyny is a weighty term. Its affective power invokes spectres of rape, sexual assault, hate-fuelled insults and gas-lighting. Its presence in nearly every culture on the planet haunts our pasts and frames our presents. Aiming to build an understanding of misogyny for our future social justice efforts, I look to Kate Manne’s Down Girl: The Logic of Misogyny, where she dusts off an old definition of misogyny as the hatred of women to describe it as the enforcement branch of a patriarchal society, a renewed engagement for feminists and activists alike. In particular, this framing provides opportunities to examine misogyny from an intersectional lens, including its intersections with race, gender and sexuality. For example, through stories such as that of Pamela George, an Indigenous woman from Regina, Saskatchewan who was murdered in 1995, I argue that it is crucial that we recognise the collusion between settler colonialism and misogyny. Or in the case of transphobic comedian Dave Chapelle, we must understand the interplay of heteronormativity and cisnormativity in propping up transmisogyny. Consequently, I argue that an intersectional logic of misogyny provides not only a shift but a tipping point for feminist and queer movements to come.

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Better education around the recognition of transfusion-associated adverse events is warranted. It is unknown if checklist use improves recognition by student nurses. This study examined whether using a checklist could improve transfusion-associated adverse event recognition behaviors. There was an increased frequency of transfusion-associated adverse event management behaviors in the checklist group, but overall recognition was no greater than other groups. A transfusion-associated adverse event checklist may increase patient safety by promoting identification behaviors.