Today is Transgender Day of Remembrance. Today we mourn the loss of our trans siblings to violence and celebrate their lives, bravery, and accomplishments. Today we honor our elders and those who paved the way before us. Today we use our mouths to speak the voices that have been silenced.

Below is a collection of art created by Amelia Meman for Women’s History Month 2015. These women, some alive and some not, are some examples of the amazing abilities, resistance, and resilience found in our community. This art has been compiled in zine format, available in print at the Women’s Center and in PDF form here.

Dedicated to Viv. We miss you.

cece mcdonald was arrested on june 5, 2011 for the death of dean shmitz after shmitz’s girlfriend threw a glass in her face. shmitz and a group of friends harassed mcdonald and her friends outside a bar, shouting transphobic and racist slurs and comments at the group. when cece confronted the group, shmitz’s girlfriend threw the glass and a fight ensued. cece was charged with second degree murder and plead guilty to a charge of second degree manslaughter on june 4 of 2012. she was released on jan 13, 2014 after 19 months in men’s prison. activists raised a cry against anti-trans violence with shouts of “free cece” during her trial and prison sentence. since her release, cece has become an activist herself, working and speaking against the prison system and anti-trans violence and she has received the bayard rustin civil rights award from the harvey milk lgbt democratic club. a documentary titled free cece, directed by laverne cox and jac gares, is expected to be released in 2016

cecelia chung is an incredibly influential activist in san francisco. she has been hiv program coordinator and api american health forum and hiv test counselor at ucsf aids health project and has served as deputy director of the transgender law center. in 2001 she was the first asian woman and the first trans woman to be elected president of the san francisco lgbt pride celebration committee board. in 2013, she was appointed to the san francisco health commission and made san francisco the first city in the u.s. to pay for gender reassignment surgery for uninsured trans patients. she currently serves on the presidential advisory council for hiv/aids, is chair of the u.s. plhiv caucus and is senior strategist at the transgender law project.

christine jorgensen became one if the first widely known transgender women in the united states when she returned from denmark after her transition in the 1950s. the world war II veteran toured the country with her nightclub act and appeared on a number of television shows and magazine articles. she published her biography titled christine jorgensen: a personal biography in 1967 and a documentary titled the christine jorgensen story was released in 1970.

danielle berry was an influential and innovative video game designer. her first game, wheeler dealers, was released in 1978 and was the first pc game to be sold in a printed box instead of in a plastic sleeve. her 1984 game m.u.l.e. was one of the first electronic arts games. it was the first economic strategy game and would later influence modern games like sims and farmville. global conquest (1998) was the first pc game in history to be played on multiple computers on an online platform. she received the lifetime achievement award from the computer game development association in 1998. berry’s games were not popular and did not make great sales, but were always ahead of their time and lead innovations in the gaming industry for decades.

harmony santana is an actress and activist. she was nominated for an independent spirit award for best supporting actress for her role in gun hill road (2011), becoming the first openly transgender actress to be nominated for a major acting award. before and during her time on set, she lived in the lgbt youth home green chimneys where she became an advocate for homeless youth and began hiv/aids and anti-bullying activism. she began as a peer educator for bronx aids services and continues to be and advocate for trans youth while beginning work on her third film.

julia serano is a self-proclaimed activist, performer, musician, writer, and biologist. she published her first book, whipping girl: a transsexual woman on sexism and the scapegoating of femininity, in 2007 and her second book, excluded: making femininst and queer movements more inclusive, in 2013. she received her ph.d. in biochemistry and molecular biophysics from columbia university and served as a researcher in genetics, evolution, and developmental biology at university of california, berkeley for 17 years. she is a slam poet and a member of the noise-pop band biteseize.

marsha p. “pay it no mind” johnson was a new york stonewall rebellion veteran and a trans rights and aids activist. she co-founded star: street transvestite action revolutionaries in 1970 with close friend sylvia rivera and later became a star house mother. she served as a mentor, teacher, leader, and homemaker for the girls of star house. she was a member of act up new york during the aids epidemic and dedicated much of her life to aids activism. in july of 1992 her body was found in the hudson river shortly after a pride celebration. though her death was ruled a suicide, her friends and colleagues have always believed her death to be the result of transphobic, racist, and transmisogynistic violence.

miss major, or “mama” to her community, has been an activist for over 40 years. miss major is a formerly incarcerated woman and survivor of attica state prison, a maximum security men’s prison in new york. she is a former sex worker and stonewall rebellion veteran. this trans elder is a fierce advocate for prison abolition and for trans women of color. she is the executive director of the transgender gender variant & intersex justice project.

monica jones was arrested in may of 2013 in phoenix, arizona for “walking while trans.” she was profiled as a trans woman of color and charged with “manifesting prostitution” for accepting a ride in her neighborhood from two undercover cops. jones is an advocate for sex workers and works against the anti-sex worker organization projectrose. she is an arizona state university student and had been recently accepted to the asu school of social work at the time of her arrest.

susan stryker is an openly lesbian trans woman living in arizona. she received a bachelor’s degree in letters from university of oklahoma in 1983 and her ph.d. in us history from university of california, berkeley in 1992. she received a san francisco/ northern california emmy award for her work as director of screaming queens: the riot at compton’s cafeteria (2005) and has been nominated for two lambda literary awards. one of her most notable works is her essay “my words to viktor frankenstein above the village of chamounix,” the first article written by an openly transgender woman to be published in a peer-reviewed academic journal. she currently serves as an associate professor of gender and women’s studies and director of lgbt studies at university of arizona.

sylvia rivera is often considered one of the foremothers of trans rights movements. this stonewall rebellion veteran was an active member of the gay liberation front and gay activists alliance. she protested the exclusion of trans people from the sexual orientation non-discrimination act and was an advocate for poor trans people and trans people of color. her activism prioritized targeting systematic racism and poverty and opposed the prison industrial complex. rivera co-founded star: street transvestite action revolutionaries in 1970 with her close friend, marsha p. johnson and continued to be an influential figure in trans rights activism until her death in 2002.

 A blog reflection by Women’s Center student staff member Shira Devorah

So I really love to talk about sex. It’s probably my favorite topic ever. I used to work for peer health education and with the sexual health committee at UHS here on campus. I’m considering becoming a therapist focusing on sex and relationships within the LGBTQ community.

I’ve always considered myself to be sex positive. But now I’m worried that identifying as such can be problematic.

Sex positivity, in a really bare-bones sense, is a movement that unpacks our taboo notions of sexuality and embraces and promotes human sexuality and personal exploration. There is a huge emphasis on safer sex and informed consent, encouraging respect for people’s personal preferences and boundaries.

I’m definitely here for all of this.

But what are the limitations of this movement?

At surface level, sex positivity is a really cool thing. I feel confident discussing birth control options and my needs with friends and partners. Sex positivity has really allowed me to open myself up as a person and not deny my interest and care about this subject. The fact that this movement exists means that I can one day work in a field devoted to improving sex lives for LGBTQ people.

But sometimes I wonder if I really want to call myself sex positive anymore. Is being sex positive actually accessible to other people? 

Although in theory sex positivity creates space for all people to explore their sexuality, in reality these conversations are not always accessible for everyone. There are many reasons sex positivity isn’t everyone’s cup of tea, even though it may be mine.

It’s difficult for women to be open about sexuality without some sort of pushback, and it can be especially challenging for women of color.

There are a lot of negative stereotypes surrounding women who choose to reclaim their own sexuality through sex positivity. First off, women who identify as sex positive often get sex shamed for their openness discussing these taboo topics. People tend to make a lot of assumptions about women who are open with their sexuality – that we’re ‘slutty’, interested in casual sex, unfeminine, or the object of male desire. These looming misconceptions may turn women off to the idea of being sex positive.

Although I may encounter some of these problematic assumptions, because I’m a white woman(ish) I’m not ever racially stereotyped based on my openness with sexual topics, which can be a reality for many people of color.

Many women of color are fetishized based on their race, and so they may feel more conflicted about associating with this term. For example, black women are often stereotyped as hypersexual, while Asian women are stereotyped as submissive sex objects. Since women of color are often already sexualized in troubling ways, sex positivity might make women of color feel more ostracized. Franchesca Ramsey has a really great video on sexual and dating racism you should check out here.

Feminista Jones from her website, feministajones.com

Some activists, like Feminista Jones, a Black feminist sex positive blogger, have helped counteract this narrative within sex positive circles. Jones has  written about subverting the idea that Black women are hypersexual. In her piece “From Slavery to Sexual Freedom,” Jones discusses embracing Black female sexuality is an act of defiance against the fetishization of women of color. This is one example of how sex positivity can be reclaimed as an intersectional term – but this still doesn’t solve the systemic issue of racial sexualization.

On a different note, I’m also mindful about potentially alienating asexual people and survivors of sexual violence. Sure, I absolutely love being an open book when it comes to sex and sexuality. This means that I talk a lot about sexuality in a variety of different ways; I feel comfortable discussing the educational aspects of sexuality, like teaching people about consent or how to use contraceptives.

Still, I sometimes find myself  discussing less ‘academic’ aspects of human sexuality. I am comfortable with pretty personal conversations, but a lot of people may not be. Some people may even be triggered by these conversations.

Of course, there is a vast difference between discussing safe sex and talking explicitly about sex with friends. Still, the line between informative sexual discussions and casual and potentially invasive discussions may be difficult to draw – especially if you’re like me and never stop the conversation. For close friends, I have a better understanding of what their boundaries are, and know what is and is not appropriate to say. These kinds of discussions are very different than those concerning contraception, which can be appropriate based on who is having this conversation, which spaces they are taking place in. In spaces that are more public, it is possible that people may overhear and be triggered by my discussions. Sometimes conversations that aren’t sexually explicit may still be troubling to some individuals. I need to stay tuned to the needs of all people who may be present.

I don’t know everyone’s stories, and it’s not my business to know their trauma or identity. It is, however, my business to be courteous and kind – and my loud, boisterous chats about contraception might not be as enjoyable to someone else as it is to me.

So how can I problematize sex positivity while continuing to associate with the movement?

I think I need to re-define what sex positivity is to me. It is all that I have grown accustomed to, but so much more. My kind of sex positivity is an inclusive one, accessible to all bodies. My sex positivity is open and honest, but should not be loud nor in-your-face. My sex positivity reclaims sexuality, but understands how sexuality can be misused and feed into rape culture and patriarchy. Most importantly, my sex positivity is my own, and I do not have have to expect other people to see things the way that I do. It does not make them any less of a feminist to feel uncomfortable with sex positivity, it just makes their lens different.

art by Ronnie Ritchie, for everyday feminism

I would really love to reconcile with the term “sex positive” while being mindful that this identifier is not always accessible, realistic, or even as positive as the title claims.

I must be critical of the limitations of being sex positive. I want to expand my awareness for who is included and who gets left out of this narrative. My sex positivity needs to include all bodies, all genders, and all sexualities. In order to reconcile with my own sex positivity, I must remember that it is not the one right way to be a feminist.

Our recent U.S. presidential election has shocked many and left questions about the future of our communities and nation. Student Life's Mosaic: Center for Culture and Diversity and Interfaith Center staff reaffirm our commitment to diversity and inclusion,  to productive, authentic and mutually respectful cross-cultural dialogue, and to positive social change-based education and equality for all. 

We stand by each other and lift each other up as one campus, state, nation and global community.  We choose to see differences across social identities - including political affiliation - as strengthening our community, rather than dividing it. Socially just education, inclusive learning spaces, and supportive communities are more important now than ever, and we encourage all of UMBC to commit and/or recommit to it with us.   

We know these are challenging times for all of us.  Now and in the days ahead, we must come together to reaffirm our values of diversity, inclusion and social justice - especially in support of our community members who may be feeling fearful and vulnerable.  If you witness or hear disruptive behavior, an act of intolerance, or other behaviors of concern on campus or in our surrounding communities, please following these suggested reporting options: 

Behavioral Risk Assessment and Consultation Team (BRACT), 410-455-2393- http://www.umbc.edu/saf/staff/bract.php

UMBC Hate and Bias Response Policy and Procedures

http://police.umbc.edu/files/2016/09/8.0-Hate-and-Violence-policy-procedures-1.pdf

UMBC Counseling Center, 410-455-2472, http://counseling.umbc.edu/ 

Division of Student Affairs, 410-455-2393, http://www.umbc.edu/saf/ 

As always, please don’t hesitate to reach out to us Monday-Friday, 10am-5pm at 410-455-2686 or mosaic@umbc.edu if you feel the need to talk, process feelings, or just need time to take a break. 

Onwards and Upwards,

Lisa, Krutika and Joe - Student Life's Mosaic: Center for Culture and Diversity Staff

A weekly round-up curated by Women’s Center staff member, Michael Jalloh Jamboria

In the spirit of my friend, who gave us the glorious name ‘Slaying on the Weekly’, every week I will be bringing you some interesting, funny or thought-provoking content from the internet! Be sure to join us next week for more and continue to slay!

Things you should know:

As President Obama welcomes the President- elect, many are reminding others that he is #notourpresident. As we try to understand what this means for our communities and loved ones, be sure to watch Hillary Clinton’s concession speech. It’s disheartening yet inspirational and a call to action as we move forward as a nation.

Article of the Week:

Jess Myers, the director of the Women’s Center, wanted to share one of the articles of the week. Here’s Why We Grieve Today. Please remember that it’s perfectly acceptable to grieve. It’s ok to be sad, cry or scream. Your emotions are valid and if you need a place to process them, the Women’s Center will be here for you.

I’d also like to share Finish your Ugly-Crying, Here’s What Comes Next. The author shares things we can all do to support the “mental health and safety of your friends”.

UMBC Happenings:

There is great activism and craftivism in the works. Artist collectives and protests are happening all throughout Baltimore and other major cities. Get involved, reach out to the Women’s Center to share your needs and concerns. We want to be here with you as you grieve, heal and rebel.

Song of the Week:

I’ve been listening to really great music recently, and I want to share that with all of you! This week’s song is Keep Your Head Up by Tupac.

I love you, I see your pain. We’re here for you. Until next week!

 This reflection by Women’s Center staff member Daniel Willey has been cross-posted from the Women’s Center community blog. 

Trigger warning for suicide mention; resources at the bottom of the post

My community experienced a tragedy early this October, and the ripples from the impact are still cascading across campus and beyond. I woke up that morning to several messages from friends and coworkers telling me what I already knew: a dear friend had passed from suicide.

This friend was a very private person whose spouse has also asked for privacy. In order to respect their wishes, this blog post isn’t about her. That said, I’m incredibly sad about her passing and I miss her every day and I certainly don’t want anybody to forget her. Ever. She was insatiably curious and incredibly smart. She cared deeply for her community and the students she encountered. And now she’s gone.

My friend was a trans woman and she was active in the community of queer and trans students on campus. Her death had an enormous impact on that community, and we continue to be impacted by it for many reasons. Many, and in fact most, of us in the queer and trans community live with mental illness, neurodiversity, or both, and to see it overtake someone who tried so hard for so long is discouraging at best. Mostly, it’s frightening. According to the National Transgender Discrimination Survey Report on health and health care, 41% of trans people attempt suicide in their lifetime. In the face of all of this, it’s been so hard for my community to see the light.

But also in the face of all of this, I’ve seen some incredible coming together. We are a community who has had to learn how to take care of each other. It can be difficult because sometimes we can’t even take care of ourselves, but when shit really hits the fan I know I have people I can be with. There are people with whom I can cry and talk frankly about how fucking bad it feels. And then we hold each other and support one another and even though we’re all having a hard time, we’re doing it together. 

Last week during Critical Social Justice week, Leah Lakshmi Piepzna-Samarasinha had lunch and a small seminar with the Women’s Center and Mosaic Center staff, and she said some things I’m still thinking about. She talked about the ways in which queer, racialized, and disabled folks work together to navigate and circumvent systems which oppress us and were never built to support us in the first place.

In her keynote lecture, she talked about how she and her other disabled friends can construct a ramp out of practically anything when they need to make a space accessible to those with limited mobility. Trans people who want hormones (but can’t get them because of the many many barriers to trans-centered healthcare) buy or get them from those who can. It is not safe to take any sort of medication without the supervision of a licensed physician, but half the time trans people are the ones telling their doctors how hormones and dosages work in the first place. Sylvia Rivera and Marsha P Johnson headed STAR House in New York City in the 1970s as a way to shelter and feed homeless drag queens and runaways. The Black Panthers began a movement and social programs for black americans and black youth in response to police brutality, structural racism, and white-perpetrated violence. Marginalized people have been carving out spaces and networks for themselves since forever. Their communities had a need and the structures in place weren’t helping– in fact, those structures were (and still are) half the problem. So they did something about it.

One alternative space I want to highlight in this difficult time is Healing Justice. Healing Justice is both a space and a framework. Both began as a formal movement around 2010 during that year’s Allied Media Conference. Queer, disabled activists of color met and developed a set of principles and values. Some of those activists were Badass Visionary Healers Mkali-HashikiI, Mareclo Garzo, Rico, Tieraney Carter, Leah Lakshmi Piepzna-Samarasinha, and Jonah Aline Daniel, as well as shay(den) n. gonzalez, Hong Gwi-Seok of Iyengar Yoga Detroit, Nina Metsovaara, Robbins, Autumn Brown of Rock Dove Collective, and Rico Kleinstein Chenyek*. They created a space in which social justice activists and healers can come together to practice care.

The Healing Justice Practice Space asserts that “The way we care for ourselves and each other directly relates to our resilience and that of our communities, collectives, and movements.” We can’t continue to do the work, or sometimes even simply continue to exist, if we are not caring for ourselves and one another. We place so much value on hard work and sleepless nights that we wear ourselves out and cause our movements fizzle away. It also makes our movements and work inaccessible to people who cannot operate their lives in this way. Healing Justice asks us to integrate care into our activism and everyday lives. It asks us to set aside space and time to care and be cared for.

Healing Justice can be a way to circumvent traditional health and mental health care practices and institutions for those who cannot or do not wish to access it. Healing Justice Practice Spaces might provide services such as acupuncture, crystal healing, herbal medicine, massage therapy, “energy and bodywork, tarot & divination, visual, auditory, and movement arts, meditation as well as skillshares such as community medics workshops, trans*body workshares, body support for grief, and inducing menstruation strategy shares.” Some collectives and groups which operate within a healing justice framework toe the line of legality by providing medications and other services typically reserved for licensed physicians. Many of the practitioners in these collectives are licensed and have a vast knowledge of their field, but choose to practice in this way because they are better able to serve a community of people in need.

While some might consider these practices to be dubious at best, I challenge you to think about why a person might seek care in this way, what barriers one might face to accessing western medicine, and why we devalue medicinal practices not based in western medicine. What “legitimate” systems can’t (or won’t) provide, “illegitimate” systems often do.

One of my favorite aspects of Healing Justice is the idea of interdependence. Interdependence is understanding that “the ways we live with and treat each other has a direct impact on our wellness and collective well being towards liberation, healing and transforming our conditions.” Interdependence rejects individualist approaches to self care and acknowledges the ways in which we are all connected to one another, the environment, and the harmony of the natural world. Interdependence requires us to think about the ways in which we impact one another and allows us to rely on others.

Healing Justice is what my community needs now. It needs healing space which acknowledges trauma, practices harm reduction, allows us to trust our bodies and ourselves, and allows us to depend on one another. This isn’t to say it will be easy. Not everyone has the same needs and some of these needs will be in conflict. But, doing the work of building a structure which can support us is essential to our survival.

If you feel like you’re missing this community, it’s okay to ask for help.

There are many places online to find your community, but there are also some spaces on campus. The Women’s Center hosts Spectrum, a discussion-based program for trans, gender non-conforming and questioning students, every other Thursday at 11am. The Counseling Center offers a support group for trans students Fridays at 2pm; you can email Dr. Stuber-Lawson at estuber@umbc.edu to join. The QSL (Queer Student Lounge) is a space in the UC (on the second floor; follow the flags all the way down the hall) where students can hang out and where Freedom Alliance and QUMBC (student orgs for LGBTQ students) meet.

If you feel like you DO have this community, think about how you can open it up to other people who share your struggle.Think about how you can help make your space inclusive, accessible and inviting to those who need it.

For anyone interested in collective organizing which is accessible to all bodies and conditions, and accounts for healing and interdependence, check out the resources below.

If you or someone you know is struggling and needs help, please contact the UMBC Counseling Center (410-455-2472), Campus Police (410-455-5555), or this toll-free suicide hotline (1-800-273-8255).

You can also text this crisis line (Text START to 741-741) or contact the Trevor Project via text, chat, or phone.

The Trevor Project and It Gets Better are both crisis support and suicide prevention resources aimed at LGBTQ people. Trans Lifeline is a crisis hotline run by trans people for trans people.

A crisis can look like a lot of things– questioning identity, experiencing hate or discrimination, difficult situations at home, etc. A crisis is never not serious enough to contact these resources.

More About Healing Justice and Resources:

• Healing Justice Practice Space
• Badass Visionary Healers
• Health And Healing Justice and Liberation Values
• Health and Healing Justice and Liberation Organizing Principles
• How To Build A Healing Justice Practice Space
• Models of Consensus
• Consensus Process Flow Chart
• Tips on how to make a space/event accessible
• Tips for maintaining safety during an event/organizing meeting

*Badass Visionary Healers makes a point to acknowledge their lineage: who came before them and who inspired their work. I am following their lead and acknowledging the wisdom and hard work of the activists who often go unmentioned.

 A reflection by Women’s Center staff member Daniel

Trigger warning for suicide mention; resources at the bottom of the post

My community experienced a tragedy early this October, and the ripples from the impact are still cascading across campus and beyond. I woke up that morning to several messages from friends and coworkers telling me what I already knew: a dear friend had passed from suicide.

This friend was a very private person whose spouse has also asked for privacy. In order to respect their wishes, this blog post isn’t about her. That said, I’m incredibly sad about her passing and I miss her every day and I certainly don’t want anybody to forget her. Ever. She was insatiably curious and incredibly smart. She cared deeply for her community and the students she encountered. And now she’s gone.

My friend was a trans woman and she was active in the community of queer and trans students on campus. Her death had an enormous impact on that community, and we continue to be impacted by it for many reasons. Many, and in fact most, of us in the queer and trans community live with mental illness, neurodiversity, or both, and to see it overtake someone who tried so hard for so long is discouraging at best. Mostly, it’s frightening. According to the National Transgender Discrimination Survey Report on health and health care, 41% of trans people attempt suicide in their lifetime. In the face of all of this, it’s been so hard for my community to see the light.

But also in the face of all of this, I’ve seen some incredible coming together. We are a community who has had to learn how to take care of each other. It can be difficult because sometimes we can’t even take care of ourselves, but when shit really hits the fan I know I have people I can be with. There are people with whom I can cry and talk frankly about how fucking bad it feels. And then we hold each other and support one another and even though we’re all having a hard time, we’re doing it together. 

Last week during Critical Social Justice week, Leah Lakshmi Piepzna-Samarasinha had lunch and a small seminar with the Women’s Center and Mosaic Center staff, and she said some things I’m still thinking about. She talked about the ways in which queer, racialized, and disabled folks work together to navigate and circumvent systems which oppress us and were never built to support us in the first place.

Leah speaking at the CSJ Home keynote event

In her keynote lecture, she talked about how she and her other disabled friends can construct a ramp out of practically anything when they need to make a space accessible to those with limited mobility. Trans people who want hormones (but can’t get them because of the many many barriers to trans-centered healthcare) buy or get them from those who can. It is not safe to take any sort of medication without the supervision of a licensed physician, but half the time trans people are the ones telling their doctors how hormones and dosages work in the first place. Sylvia Rivera and Marsha P Johnson headed STAR House in New York City in the 1970s as a way to shelter and feed homeless drag queens and runaways. The Black Panthers began a movement and social programs for black americans and black youth in response to police brutality, structural racism, and white-perpetrated violence. Marginalized people have been carving out spaces and networks for themselves since forever. Their communities had a need and the structures in place weren’t helping– in fact, those structures were (and still are) half the problem. So they did something about it.

One alternative space I want to highlight in this difficult time is Healing Justice. Healing Justice is both a space and a framework. Both began as a formal movement around 2010 during that year’s Allied Media Conference. Queer, disabled activists of color met and developed a set of principles and values. Some of those activists were Badass Visionary Healers Mkali-HashikiI, Mareclo Garzo, Rico, Tieraney Carter, Leah Lakshmi Piepzna-Samarasinha, and Jonah Aline Daniel, as well as shay(den) n. gonzalez, Hong Gwi-Seok of Iyengar Yoga Detroit, Nina Metsovaara, Robbins, Autumn Brown of Rock Dove Collective, and Rico Kleinstein Chenyek*. They created a space in which social justice activists and healers can come together to practice care.

Badass Visionary Healers

The Healing Justice Practice Space asserts that “The way we care for ourselves and each other directly relates to our resilience and that of our communities, collectives, and movements.” We can’t continue to do the work, or sometimes even simply continue to exist, if we are not caring for ourselves and one another. We place so much value on hard work and sleepless nights that we wear ourselves out and cause our movements fizzle away. It also makes our movements and work inaccessible to people who cannot operate their lives in this way. Healing Justice asks us to integrate care into our activism and everyday lives. It asks us to set aside space and time to care and be cared for.

Healing Justice can be a way to circumvent traditional health and mental health care practices and institutions for those who cannot or do not wish to access it. Healing Justice Practice Spaces might provide services such as acupuncture, crystal healing, herbal medicine, massage therapy, “energy and bodywork, tarot & divination, visual, auditory, and movement arts, meditation as well as skillshares such as community medics workshops, trans*body workshares, body support for grief, and inducing menstruation strategy shares.” Some collectives and groups which operate within a healing justice framework toe the line of legality by providing medications and other services typically reserved for licensed physicians. Many of the practitioners in these collectives are licensed and have a vast knowledge of their field, but choose to practice in this way because they are better able to serve a community of people in need.

While some might consider these practices to be dubious at best, I challenge you to think about why a person might seek care in this way, what barriers one might face to accessing western medicine, and why we devalue medicinal practices not based in western medicine. What “legitimate” systems can’t (or won’t) provide, “illegitimate” systems often do.

The Women’s Center often holds space for communities to gather and heal after difficult events

One of my favorite aspects of Healing Justice is the idea of interdependence. Interdependence is understanding that “the ways we live with and treat each other has a direct impact on our wellness and collective well being towards liberation, healing and transforming our conditions.” Interdependence rejects individualist approaches to self care and acknowledges the ways in which we are all connected to one another, the environment, and the harmony of the natural world. Interdependence requires us to think about the ways in which we impact one another and allows us to rely on others.

Healing Justice is what my community needs now. It needs healing space which acknowledges trauma, practices harm reduction, allows us to trust our bodies and ourselves, and allows us to depend on one another. This isn’t to say it will be easy. Not everyone has the same needs and some of these needs will be in conflict. But, doing the work of building a structure which can support us is essential to our survival.

If you feel like you’re missing this community, it’s okay to ask for help.

Women’s Center Spectrum program

There are many places online to find your community, but there are also some spaces on campus. The Women’s Center hosts Spectrum, a discussion-based program for trans, gender non-conforming and questioning students, every other Thursday at 11am. The Counseling Center offers a support group for trans students Fridays at 2pm; you can email Dr. Stuber-Lawson at estuber@umbc.edu to join. The QSL (Queer Student Lounge) is a space in the UC (on the second floor; follow the flags all the way down the hall) where students can hang out and where Freedom Alliance and QUMBC (student orgs for LGBTQ students) meet.

If you feel like you DO have this community, think about how you can open it up to other people who share your struggle.Think about how you can help make your space inclusive, accessible and inviting to those who need it.

For anyone interested in collective organizing which is accessible to all bodies and conditions, and accounts for healing and interdependence, check out the resources below.

If you or someone you know is struggling and needs help, please contact the UMBC Counseling Center (410-455-2472), Campus Police (410-455-5555), or this toll-free suicide hotline (1-800-273-8255).

You can also text this crisis line (Text START to 741-741) or contact the Trevor Project via text, chat, or phone.

The Trevor Project and It Gets Better are both crisis support and suicide prevention resources aimed at LGBTQ people. Trans Lifeline is a crisis hotline run by trans people for trans people.

A crisis can look like a lot of things– questioning identity, experiencing hate or discrimination, difficult situations at home, etc. A crisis is never not serious enough to contact these resources.

More About Healing Justice and Resources:

• Healing Justice Practice Space
• Badass Visionary Healers
• Health And Healing Justice and Liberation Values
• Health and Healing Justice and Liberation Organizing Principles
• How To Build A Healing Justice Practice Space
• Models of Consensus
• Consensus Process Flow Chart
• Tips on how to make a space/event accessible
• Tips for maintaining safety during an event/organizing meeting

*Badass Visionary Healers makes a point to acknowledge their lineage: who came before them and who inspired their work. I am following their lead and acknowledging the wisdom and hard work of the activists who often go unmentioned.

Women’s Center intern Prachi Kochar discusses the importance of disability in relation to many important issues that are going on today, such as police brutality and the 2016 presidential election. Rather than have disability be an afterthought, it should be brought to the forefront of our discussions about social justice issues. 

In conversations about social activism and social change, we must remember who is not being talked about. Who is being left out of these conversations and why? In particular, I have noticed a significant amount of ignorance about issues related to people with disabilities throughout my college experience, and relating to several different issues, ranging from accessibility at UMBC to the rights (and respect) of people with disabilities in 2016’s presidential race to how people with disabilities, especially those who are people of color — and especially Black people — are treated by police. People with disabilities are also often left out of conversations about social justice. Think about the last time you heard about a protest, discussion about a social justice issue, or rally. Was there any mention of wheelchair accessible-seating or sign language interpreters? This is particularly striking because 19% of the U.S. population, or 56.7 million people, have some kind of disability.

The word “disabled” and its meanings are often not critically considered, but it is important to remember that just like other identities, such as gender, race, and class, it is socially constructed. This perspective of disability emphasizes that it is society that disables people by rendering some services and institutions inaccessible to people as well as stigmatizing those who are considered to have disabilities. For example, deafness is not considered a disability by the Deaf community because within the Deaf community, there are no barriers to communication — everyone is able to use sign language and communicate clearly. It is also important to recognize that all people with disabilities cannot be lumped together. Even people who seem to have the same “type” of disability may have different needs. This is why it is especially important to listen to diverse groups of people with disabilities and center their voices and experiences, rather than non-disabled people.  

Even though I am deaf, as someone who does not have any mobility issues, I initially did not realize how inaccessible UMBC’s campus is to people with mobility issues, especially wheelchair users. For example, getting to the Performing Arts and Humanities Building only seems like a minor annoyance to me, one that just requires giving myself an extra five minutes to walk up all those stairs. However, for someone in a wheelchair, chronic pain, or with crutches, it is necessary to navigate a labyrinth of ramps, building entrances, and elevators to make it to class. Furthermore, most classroom doors, and even some building entrances, do not have buttons that allow them to open automatically, meaning that they must be pushed or pulled to allow access. The same is also true for many bathroom entrances, even bathrooms that have wheelchair accessible stalls. In this way, UMBC creates more barriers for people with mobility issues. Accessibility issues at UMBC do not exist in a vacuum; they reflect how people with disabilities are viewed and treated in American society, intersecting with other dimensions of identity, such as gender, race, and class.

Police brutality against people with disabilities, especially those who are people of color, is an issue rarely spoken about, but it is a very major one. As found in a report that analyzed incidents of police brutality between 2013-2015, up to half of people killed by the police have a disability. Police officers are typically the first respondents to mental health crisis 911 calls, but they are often not trained to deal with various mental health issues as well as physical, emotional, and intellectual disabilities. Furthermore, racism and anti-blackness as well as biases against people with disabilities – where they are perceived as “dangerous” and “non-compliant” greatly contribute to police brutality.

Our Critical Social Justice keynote speaker Leah Lakshmi Piepzna-Samarsinha spoke about issues related to disability justice. You can watch the video of her lecture here!  (photo credit: Mike Mower)

Another major area in which disability issues are rarely discussed (except when something particularly shocking or offensive has been said) is the 2016 U.S. Presidential Elections. Yes, I can already hear your groans, but we need to talk about how people with disabilities could potentially be affected by this election, especially because many people with disabilities are women, LGBTQ+, or people of color who already face discrimination on those fronts. You’ve probably heard about Donald Trump’s mocking of a disabled reporter and him calling Marlee Matlin an ableist slur, but very little media attention has been given to the actual policy positions of both Trump and Clinton with regard to disability issues. However, these policies can actually be life or death for some people with disabilities.

A major issue affecting people with disabilities is employment and salary equity. (credit: AIR.org)

Donald Trump has said little about people with disabilities with regard to official policy positions. Although he has praised himself for making the buildings on his properties accessible to people with disabilities (building wheelchair ramps, for example), this is mandated under the Americans with Disabilities Act. Multiple cases have also come up in which lawsuits were filed because his properties did not comply with ADA guidelines.

Hillary Clinton has been much more vocal on the topic of disability rights, using the failings of Donald Trump to emphasize how she will support people with disabilities. However, while Clinton is miles ahead of Trump on disability issues, that does not mean she is perfect. Her campaign has been criticized for portraying disability rights from the perspective of those without disabilities, rather than amplifying the voices of people with disabilities. Furthermore, despite her stated support of people with disabilities and the Americans with Disabilities Act, Clinton has not given much information on exactly how she will support people with disabilities and what specific issues she will address, creating doubt as to how effective she will be on disability-related policies. While it is important to recognize that Clinton is much better than Trump, it is also important to be critical of her policies and ask for better.

The Democratic Party has also shown their support of disability rights, by focusing on disability issues at the Democratic National Convention and having multiple speakers with disabilities as well as accommodations for all. Even though we have a long way to go with increasing accessibility for people with disability as well as awareness of the issues that people with disabilities face, it is possible for us, both people with disabilities and people without disabilities, to begin making a positive difference and to support disability justice. One of the major ways that we can do that is voting — so make sure you go out and vote if you are able to do so! Together, we can make a positive change and advocate for disability justice. 

Resource Round-Up 

• What You Need to Know about Disability Justice
• What is Ableism?
• 6 Forms of Ableism We Need to Retire Immediately
• 50 Million Americans Live with Disabilities – They Could Swing this Election
• #CripTheVote Campaign
• Campaign Events: Accessibility and Disabled People
• 5 Ways We Keep People w/ Disabilities Chained to Poverty
• When Disability and Race Intersect

The spirit of the fourth annual Critical Social Justice aims to create space and learning opportunities to consider the ways we can challenge, explore, and redefine the concept of “home” based upon our individual and collective histories as well as our intersecting identities. Take a look back at some of highlights from throughout the week and catch up on anything you missed with the linked videos for the events!

The Women’s Center was bursting with excitement as Critical Social Justice quickly crept around the corner. All of our hard work and extra hours were finally coming to fruition and we were excited to share that with the rest of UMBC!

On Monday, we kicked off CSJ with a panel discussion featuring some of UMBC’s finest faculty. Dr. Kate Drabinski, Dr. Kimberly Moffitt, and Dr. Thania Muñoz Davaslioglu joined us for CSJ 101 to lay down the foundations of our theme.

Dr. Moffitt left us with an amazing message as we ended the event. There is still so much space to grow and become better.

You can watch a recording of the event on our Facebook pageas well as check out our CSJ 101 round-up on Storify!

Before the keynote event on Tuesday, Leah Lakshmi Piepzna-Samarasinha sat with a few students to discuss mental health and accessibility issues at UMBC, as well what can be done to create space for more people on campus!

As expected, Leah blew us away with her wisdom and experience as an disabled femme of color. She was real, funny, and painfully relatable. In her multifaceted speech, she spoke a lot about how she’s had to learn to listen to her body, create spaces where she and her community can be present and validated, and how we can celebrate the lives of the community members we’ve lost. If you missed it you can watch the video of the lecture below!

Women’s Center student staff members Michael and Mari shared their favorite moments from the keynote.

On Wednesday, the Women’s Center held a social justice activism workshop where students practiced skills for planning projects and taking action.

Later that afternoon, Student Life’s Mosaic Center hosted Shelter the Storm, a panel discussion focused on LGBTQ homelessness. In case you missed it, you can watch the recording of the event here.

On Thursday, Women’s Center staff shared posters they’d researched and created for an exhibit at our Who Get’s a Home in College? event, which centered on diversity and inclusion in higher education. In recognition of the Women’s Center’s 25th anniversary, student staff did archival research to explore how the Center’s history has shaped its role on campus today. See the posters, zine, and Prezi here!

We were joined by our panelists Dr. Nicole Cousin-Gossett (Sociology), Dr. Danyelle Ireland (CWIT), and Dr. Santiago Solis (Towson University), who spoke about institutional accountability regarding diversity and inclusion.

On the last day of Critical Social Justice, Dr. Kate Drabinski led the Baltimore Walking Tour through downtown Baltimore.

At Research Park, Dr. Kate gave an extensive history of the area.

Thanks again to all of our campus partners and everyone who participated in making the 4th annual Critical Social Justice a success!