What is healing justice and how would it affect this gathering?

Yesterday I got to record a podcast conversation about the healing justice work at the USSF in Atlanta and Detroit with Cara Page and Kate Werning. I got off the phone and then went back to look at some of the documents we put together in 2010. This is something I wrote after we were already at Detroit. We were talking about how much confusion there was about how healing justice could be a lens on deep movement work, on actions and cultural change. So I wrote this and we printed about 500 copies and spread it in rooms around the Social Forum. Re-reading it I thought, yep, as HJ work often gets perceived as happening in separate spaces from where movement is taking place, this flyer is still relevant. If it's useful to you, go ahead and use it. Love credit it as appropriate.

A conversation takes place about working conditions for agricultural workers or maybe about housing foreclosures and you are listening to it when you feel something shift inside. This is not just an intellectual conversation. This is about your life. You feel your heart race and a mix of emotions are suddenly flooding through your body. Maybe you are angry. Maybe you want to cry. It is hard to just sit in a chair and talk about this as an issue. It seems no one else in the room has experienced what you have. So you shut down, get quiet, and wait for the session to be done so you can leave.

You are taking part in an action exercise, practicing using storytelling as a skill for mobilization. In the midst of a practice session, you can feel your voice get tight. You were talking about prisons and violence. It becomes hard to speak. You are embarrassed because usually you can talk about this really easily. You think of yourself as articulate. You leave the room as soon as you can, worried that people are going to remember you, that you didn’t have anything to say. You’re glad there wasn’t anyone from your hometown to witness you fumbling.

Two people with different beliefs, both undocumented, are arguing about how to organize in immigrant communities and about the roles of nonprofit organizations in social justice work. Their argument begins to get heated. People in the room freeze up, not sure what to do. A few people leave. Others take sides. You’re one of the people in the room. You don’t know what to do. You feel like you should say something but you aren’t sure what to say. You’re afraid they’ll turn on you. Or maybe you’re one of the people arguing. You don’t really want to keep fighting like this but it’s gone so far, it’s hard to back down. Or maybe you’re in the room and you say something and suddenly everyone is looking at you. The conversation ends when everyone leaves but the tension never finishes. Something got stuck and people leave, feeling uncomfortable.

There is nothing we talk about in movement building work that is only an “issue.” These are things we have experienced. Our bodies, our communities, our memories carry all of the times when we experienced or witnessed violence, systemic disrespect, or marginalization.  When we are working together to change systems and beliefs, we are also carrying the fallout from those systems and beliefs inside our selves. 

Healing Justice means taking seriously the effect of trauma, oppression and violence in our lives. It means recognizing that when we are uncomfortable or scared or furious, this is important information. We can learn from this information. We can shift what is happening in our bodies. The role of healing justice practitioners is to come into those spaces described above and to help shift what is happening. Often the reason we get stuck or feel like we need to run from the room or start fighting with someone who can and should be an ally is because of what we are holding.  This holding affects how deeply we can dream and how far we can vision. Ending oppression means ending how it exists in our communities and in the systems around us – and it means ending how it lives within our bodies.

Deep gratitude to those building on the ground at the USSF in Detroit, 2010.

The Medical Industrial Complex with gratitude to Mia Mingus, Patty Berne and Cara Page (plus others)

Very simply, if we are not careful, all of our healing justice work is going to become just another piece of the machine. If we are not careful, the culturally-grounded, beautiful and deeply loving spaces that we are creating, private spaces with handmade artwork on the walls, will become a node on the organized profit machine that is the medical industrial complex.

The illustration above is a map that Mia Mingus, Patty Berne, Cara Page and a number of other disability and healing justice thinkers put together after a multipart conversation. Mia explains it beautifully and offers more explanation as a tool in our work for collective liberation.

When I was in my late 20s, after having dropped out of college for about 10 years, I decided I wanted to finish my degree. I had also been living away from the US and so, upon coming back, decided to enroll at Antioch College in Yellow Springs, Ohio. I liked that Antioch was focused on experiential learning. As students we were less in the classroom and more in the world, doing internships and learning by just being in life. A more radical and glorious bunch of people you couldn't find. It was there, amidst the corn fields and old wooden farm houses, that I started to wonder if I had been duped. After all, it was perfect. We had a contained bubble of hundreds of incredibly radical folks, mostly young and very very able-bodied. Everyone slept with each other. Fought with each other. Introduced each other to friends living in other contained bubbles in other towns and cities. And we grew perfect and strong. And I remembered how the immune system has evolved to operate: when there is a danger to the body that would take a lot of energy to destroy or expel, it contains it within a membrane, something that mimics being connected to all life but is, instead, off doing its own thing and not negatively impacting the body as a whole. I sat there in Yellow Springs and felt the containment, even as we were all talking about revolution. How very non-threatening we all were.

I think about this when I think about my work at the People's Movement Center in Minneapolis. I am so grateful for our work. I believe it is important. But I also believe that, if we aren't careful, we are going to become that node on the top right of the Medical Industrial Complex map; a contained little membrane where those who have access, like a secret code, can come through our doors and be there, in the closed off membrane along with the rest of us.

I don't actually think that is happening. I think this is happening. I think both are true. I love the vision that Mia offers in the essay that goes along with the chart:

I am inspired by the possibilities that can be grown out of the rich fertile ground where disability justice and healing justice meet and overlap. I ache for more healers that don’t continue to perpetuate ableist notions of how bodies should be (or strive to be) and for disabled folks who don’t have to only know “healing” as a violent word because of our histories of forced healing, cures and fixing. I get excited about practitioners who have accessible spaces and practices that can hold all kinds of bodies and minds; and collective access and care that allows more and more disabled people to be less and less bound to the state.

I assume there are healers and other practitioners reading this blog. If so, I link arms with you and say, here is our struggle. We have a large public, a medical industrial complex, which is how most people, particularly those who are poor and Black and Brown, get their care. This is a system designed to manage people, to weed out the "abnormal" from the "normal," a process of eugenics I wrote about in an earlier blog post. There are also significant powerful people working in this system who are trying to make change, to remain relational, to shift healthcare as control into something that recognizes our complex humanity. I want to be in community with those people and with you to learn how to do all of this: to do the kind of transformative liberated work that is not possible within the bounds of most parts of the medical system and, at the same time, to refuse to let ourselves be privatized. Not a single one of us can heal until all are healed. 

Healing within the context of land and history

This is a week when people are either celebrating or resisting the story of how first contact between settlers and Native people happened. This is something I wrote as part of The People's Movement Center, as we sat within the questions asked below. Any mistakes I have made in the telling of these stories, especially the stories that are not my history to tell, are my own mistakes and I am accountable for them.

It always starts with the land….

What does it mean to do healing work, to do any kind of change work when the land below your feet still carries stories that are not finished?

For 50,000 generations people lived right here, on this land that is under my feet. If you, too, are sitting on this land mass that got called North America, then you, too, are living where for 50,000 generations people lived and continue to live. Real people. Complex people. People who were loving and mean, who laughed and who got overly dramatic. People have lived here, right here, before the glaciers came and after, lived here for, as the stories tell us, 50,000 generations, that is how long we were here. Some of the stories of those times are still here, held by the grandmothers and shared with the children. Some of these stories are gone, scooped out along with water from the slough, dried out and then dust flown in the wind. Ghosts that scattered along with top soil, settling in the cracks between here and there.

This the Dakota homeland, here where I live. My home is about 3 miles from the confluence of the Mississippi and MInnesota Rivers, Bdote, the Dakota homelands.

This is land that is soil on top of sand, loose below us where the glaciers ground their way down through mountain and stone to leave sand and boulders, soft land that lets the water run through it, weaving and snaking its way into rivers and springs. This is a land where there is water.

50,000 generations of real people lived here and they did many things but there is one thing they did not do: they did not forget their relationship to the land and all living things in relation to that land. They did not bring the violence of disconnection and control that destroys life. This is why they could live here for 50,000 generations, within a land that was wild even as it was known, was loved even as it was farmed.

I work and live in south Minneapolis. Dakota people hunted and their children played right where the pavement runs through. Their families were here in 1500 when French trappers first portaged and then river-wandered from the northern lakes to the southern prairie and oak savannah.

I am not going to do this alone. If you are reading this, I want to know: Do you know your original peoples and your traditional ways? If they are not your people, then do you know the people original to the land where you live? Do you know the people who walked the land for generations before you rented your apartment, bought your house, planted your garden, and put out your recycling bins? Why are you reading this story? How do you want it to help you?

20 generations ago is when the first settlers arrived to the northern parts of this land, bringing with them the separation that they had already learned on the lands where they began. They brought their understandings of private property and land ownership and they began to settle. These people were French trappers who wandered rivers and lakes making business deals with original people. After them came the army, first wave of the surge that would take trees and furs and ore including someday oil from pipelines, the army came and over time drove the Dakota villagers who had lived along the river banks for generations,  drove them further away. Some settled along Bde Maka Ska, settling with a small farm where Lakewood Cemetery is today. Here is where Chief Cloudman lived and where some of the first Christian missionaries also set up, working to enforce western language and cultural traditions with the intent to break the cultural link the Dakota people have with the land. When you look at very old maps, there is a trail that goes from Bdote to Bde Maka Ska and it passes very near to where my work, the People’s Movement Center, stands.  

By the time the French and then the army came, there would have been squatters here, too; Europeans who came and just put up a tent, a shack, a rough house. So many of those early settlers were young people, just like young white US travelers today, young people who leave their homes to go to different lands where they can have adventures before they go back home to their families.  Collecting stories like empty skulls. Some people came because they didn’t fit in back home, because it wasn’t safe anymore to be back home, or because they felt the call deep inside for something that was wilder than cities and farms. Some became friends with people from local tribes and some did not.  They hunted. They fished. Sometimes they farmed and then they died or else, when the city got bigger they went further north and settled in whatever corner they could find. I think of them when I drive up to northern Minnesota and see the houses that are made of plywood and twine, the old white men with beards down past their knees who live by hunting and gathering, signs with pictures of guns posted along their fences.

And there were treaties. Did you know that even as the first settlers began to establish St. Anthony and what would later become St. Paul, what is now Minneapolis remained only Dakota territory until 1851? 50,000 generations lived on this land and it is only been seven generations since settlers overtook this Dakota territory. Seven generations since the Twin Cities went from being held by original peoples to being controlled by settlers. Seven generations against 50,000.

Agreements between nations, agreements like we have free trade agreements today, agreements as a tense compromise between the rich and greedy and the poorer in need of work. Or the poor and greedy, hoping to be the winners this time.  Land gluttony. It happened fast, like a plague. Within a generation, the balance tipped from mostly original peoples to those who were not. In 1862 the US government passed the Homestead Act, opening up ceded (and violently taken unceded) land for settlement. That same year, 1862, Dakota families were hungry and had not received the food and supplies promised through treaty. Young people, frustrated with weeks of promises and growing hunger, fought, protested, raged, and this became the Dakota War of 1862. President Lincoln sent in troops, many the same troops who had just fought in the Civil War, and at the end of the battles, those Dakota families remaining along the Mississippi and Minnesota rivers were removed, exiled, such violence, the uprooting of a people from their land, their history.  Their warriors, 38+2, were murdered and after all of that, what mattered most to those who came was that now there was more land.  The stories shared in newspapers to the east told the stories of land, free land, not the stories of the families whose lives had just been traded for federal profit.

More settlers came, buying farms along the Minnesota River, the Mississippi River, the St. Croix, spreading and calling their families to come and then spreading further. Trees cut down to make railroad ties. Swamps filled in. Banks and more banks opening and then closing as money changed white hands, exploded into wealth for some and disappeared over night for others. The squatters were kicked out and now land was bought with legal paper. Irish carpenters and tavern keepers, Swiss and Welsh laborers, German butchers and cigar makers, English masons, and Scots bakers joined farmers from Germany, Canada, and older areas of the United States, wagon makers from New York, hotelkeepers from Virginia, lawyers and merchants from Pennsylvania, millwrights from Ohio, ministers, teachers, and tailors from New England, and French-Canadian voyageurs and blacksmiths to spread over Minnesota including these neighborhood blocks just outside my door. 

Where were your people between 1750 and 1850? Did they have sovereignty over their own lives? Were they owned or did they own? Do you know the stories of who you were for those years? Do you know specifics or only something general? What happens for you when you think about that time, about what you know or don’t know? How close do you feel to them? Seven generations, .00000001875 percent of the time that we have been evolving on this planet, .013 percent of the time since the last ice age crossed the land below our feet. What do you know about your people from just  seven generations ago? Six generations ago? The time of your great-grandparent’s great grandparents.

The city grew.  US policy towards the original peoples moved to Kill the Indian/Save the Man, and boarding schools were set up, the children and grandchildren of those who lived along the river, who might have hunted where my home now stands, being removed from their families, from our families, and sent to Christian schools to disappear the Dakota, the Anishinabeg.  And the memories of those who remembered when there were more oak trees than people faded in the way that the stories of our great grandparents become only vaguely told sentences without the feeling of what it was like.

But not all of the stories disappeared. And they did not win. Even as the story, the violences, are not finished it is important to pause here and say this: they did not win. The stories are not gone. The people are still here, stronger and fighting back. Which side are you on?

The city grew. Flour mills and lumberyards growing fat off of the homesteading of the prairie and the cutting of the great north woods. And Minneapolis grew. Almost tripling in size between 1900 and 1950, we are creeping into the memories of your grandparents and parents, of the stories those of you who grew up here might now remember.

In 1910 all over the United States, “racial convenants” were legal instruments inserted into property deeds that prohibited people defined as “not Caucasian” from purchasing or inhabiting homes. This happened all over the country and also in south Minneapolis. The list of excluded groups reflected the racial assumptions of developers, real estate professionals, and homeowners. A common covenant read, “[this property] shall not at any time be conveyed, mortgaged or leased to any person or persons of Chinese, Japanese, Moorish, Turkish, Negro, Mongolian or African blood or descent.” Penalties for anyone who tried to break these covenants was severe and included losing your home and any money you had put into the property (equity). Looking at the map linked above, you can see the demographics of south Minneapolis laid out along with these 100 year old expression of legal segregation. Each economic development choice, when weighed against these racial covenants, defined the city, who lived in it and therefore who had access to all of the benefits of a livable city.

Who in your family was alive in 1914, how many generations before your birth? Did they live in the US? In Minnesota? How many of them lived in Minneapolis? Or were they even allowed to? This was the time of eugenics in the United States, when people of color, the poor, folks with disabilities, queers were being institutionalized, sterilized. Radio was new. Catholics were following Father Coughlin by the millions as he ladled up his version of sacred normalcy. This was World War 1, the Great Migration. When many of your family stories are still remembered. What did your grandparents, great grandparents tell about this time? How did it make who you are today?

This is around the same time when the Mexican community in south Minneapolis began to grow. Sugar beet companies in rural Minnesota began to recruit families to come up from Texas to work in the sugar beet fields. Some of the betabeleros returned to Texas during the winter months but others stayed and built homes in the Cities. While the largest community lived in St. Paul, a smaller community lived near the PMC on Chicago Avenue and further north to Nicollet avenue. In the 1930s and 50s, as the sugar beet industry began to wane and as economic controls after the Great Depression were put into place, many of these families were deported, both those who were undocumented and those who were legal residents. Just like now.

The Great Depression and everything afterwards when frightened people were looking for scapegoats. In poorer neighborhoods in Minneapolis, unemployment was over 25% In 1931, nationally Minneapolis became known for its food riots as neighbors broke into grocery stores, stealing food to feed each other. In 1931 white residents stormed a Black family's home in south Minneapolis, demanding they leave, demanding that their neighborhood stay white. Economic fear and white control have always gone hand in hand.

What stories exist in your family from the Great Depression? Were they here in the US? Food and housing insecurity was at an all time high. People both gathered together in collectives and support systems and they turned on each other, looking for people to blame. Eugenics continued to gain national traction as the reason for everything bad. During this period, 2,350 people were involuntarily sterilized in Minneapolis, most of them defined as “mentally ill” or “mentally deficient.” How did your family fit into this story? What themes from this time are coming up again today? Why?

The Minneapolis General Strike of 1934 ended in riots with the police opening fire on labor union organizers and protesters. Two were killed and 67 injured. The strike closed down all transportation in Minneapolis and the state declared martial law.  Many of the workers lived where I live and where I work. This was 7 years before my mother was born. I grew up hearing stories of the Great Depression and of the strikes from my great grandparents and grandparents. This is recent history. This is yesterday.

In 1934, the Federal Housing Administration developed a system for classifying homes for home buyers based on their resale value and were marked green for the most desirable and red for the least desirable. And thus was redlining born. At this time, race in Minneapolis was defined as Native-born white, foreign-born white and Black.  In 1930 and 1940, Black families made up .9% of the population.  If you pay attention to local politics, then you know how redlining impacted North Minneapolis. Funds dried up. Economic segregation became tied to racial segregation. And that history has still not recovered. Four blocks north of the People’s Movement Center, where I work,  just as you cross Park Avenue, you enter the redlined zone. The PMC was not in a redlined area but the PMC is on the transition space, the border. Two blocks down, at 41st and 4th, was Mrs. Little’s boarding house. Here is where Black folks new to town stayed in order to figure out their next steps. What we know about all border towns and border areas is that this is where the likelihood of conflict – as well as of creative transformation and power – increases.

In the same year, the Indian Reorganization Act demanded that, in order to be recognized by the federal government, tribal communities must organize themselves in cookie cutter ways, not by their own traditions and cultures, but by a management system that made sense to the government. And for those who were not tied to a tribal community through a reservation or for those tribal communities that the federal government decided no longer existed, the US brought in a policy of assimilation, moving Native peoples to urban areas for resettlement. And so some of the children and grandchildren of Dakota and Anishinabeg peoples were moved into federal housing in Chicago and Cleveland and Milwaukee… and also to south Minneapolis, back to their original lands but now as relocated persons within their own land.

Did you grow up in an urban area? What do you know about your neighborhood in relation to redlining or the Indian Reorganization Act? Did you grow up in a rural area? What was the racial make-up of your community? Where did who live? Was there formal or informal segregation? Were there visible indigenous people, indigenous to this land? Again, what did this all mean for your family? What did you not know because of these things? How do these stories relate to your family's origin stories, the story of how they came to be? Of where they come from and who they are? Is there a connection or were those stories told as separate things? 

There is so much more history to tell about this land where I now live. There is history to tell about the land where I was born, Cleveland, Ohio, the land of Tecumseh and the first pan-tribal resistance to the violence of settlement. There is history of busing and civil rights, history of hate crimes like the Duluth lynchings in Minnesota and the Black uprisings in the Hough neighborhood in Cleveland the year I was born and multiple times after. There are also so many stories of survival and resilience in all of these lands where I live and where I come from.

As healers and healing practitioners, these are the stories, the contexts that weave through the bodies that come to see us, sometimes visible, often invisible. This is the broader imprint that defines how the person sitting across from us feels: the food they eat, the air they breathe, the violence their people experienced or enacted, the shape of their home growing up and their home now, whether or not their was a yard, a safe place to play, other children who looked like them, the concern of threat from the sound of a doorbell or the fact that their neighbors would call the police if strangers came by. Private property or public housing, there are stories behind those homes that come up through the floorboards and settle in our bones. 

Plantain root. Dandelions. Some of the elms planted along the boulevards, pineapple weed, thistle, comfrey, all of the kinds of clover, motherwort, mugwort, and mullein. These are all medicinal plants. They grow in the alleyways behind Minneapolis homes, you find them along the roads and in public parks. Their ancestors were carried over in the pockets of settlers who brought their pharmacy with them, seeds they spread in their gardens who then escaped and became, like their sowers, transplants that crowded out what had been here before. They are medicinal plants. They heal. They are also colonizer plants. They have crowded out plants that are Native to this land, the plants that form the oak savannah and the water logged sloughs of what is now south Minneapolis. Both of these things are true.

And this is the challenge in being healers on this land who are not original to this land. This is the generosity shown by those who are original to this land who turn to those who are not in order to heal.

There are ghosts that walk our streets, right this second, as you take a deep breath and listen to the stories that you know and don’t remember, do you know who you are and why you are here? Do you know what your life has been created for? And why you are here, on this page, hearing this story, and remembering? What is that you are here to heal? And what is it within you that needs to be healed?

To purchase the map at the top of this post and others like it, go to http://www.tribalnationsmaps.com/.

#MeToo and I will fight for you

It was when I was talking with someone today, a friend who had come for bodywork. This friend has been hurt. A lot. She's been hurt by family members, by men, by queers. She is well known and well loved and most people have no idea she has been hurt. Most people have no idea of the space between her outside self and the inside self that she keeps protected far inside.

There are so many people I know and love like that; people experiencing not just a subtle but an extreme gap between the person they show and the person they protect.

We were talking about a couple of different situations she is in; situations that wander the line from fucked up to abusive. As we were talking, I suddenly felt very fierce. I leaned in towards her and said, "You have to know this, right now. What has happened to you in the past is never going to happen to you again. Not on my watch." She got soft and quiet, looking at me from the other side of the wall that she keeps well built. Careful. Cautious. "If you get into a situation that feels unsafe or you are not sure that it's safe, call or text me. If that isn't enough, then I will pick up my keys and come get you. I will stay connected to you until we are both sure that you are safe enough to be alone." I was feeling this really fiercely. Nothing I was saying to her isn't something I haven't said or felt before and still, it was there, and it felt wild and rageful, protective and fierce.

She and I had just been talking about the most recent round of white cismen being called out and called up for their past and present sexual violence. We were talking, as we have in the past, about the power in watching individual white men no longer able to hide, losing their jobs, losing some of the celebrity respect they have gathered.  At the same time, we reflected that what is happening, this allowance and normalization of constant gender-based terror, is much bigger than any individual white man's accountability - or obvious lack of accountability - can touch. We reflected on how grateful we were that some of the articles coming out name the widespread and sometimes nuanced truth of sexual violence, how it is more than what any individual white cisman does. That articles are coming out that are also naming women as complicit, calling out all of the times when women turn on other women.  This sexual violence is about the air that we breathe, something so constant and ever-present that many of us no longer recognize it as violence.  We shared our frustration that in all of the conversation about this moment, rarely are white ciswomen, no matter how hurt they have been, holding the complexity of race and white supremacy in this moment.  We know that sexual violence combined with racial violence is another deeper story entirely and that white women have sometimes condoned it as a way of getting the attention off their own backs. 

Sexual violence did not exist on this land before colonization. Sexual violence has culture and history. In the US it is lifted up, supported and pruned by histories of Christianity and European class histories which then, depending on the cultures and histories of your family and kin, mixes with what your people knew as "normal" before settling here. Sexual violence did not exist on this land before colonization, before immigration, before Christian missionaries carried with them the idea of women (and land and sex and children) as being subservient and in need of control. 

This is what we were talking about before I asked my friend how she sits within this moment when her own tissues carry memories that have largely never been voiced. This is when she shut down. This is what propelled me to fight for her. In that moment and into the future.

I have seen women fight for other women. Ciswomen. Transwomen. Poor women, Native, Black and Brown women. I have witnessed it and experienced it. It's usually something that happens on the streets or in someone's home or together, in a private room, as women in movement work are figuring out how to have each other's backs against the sexual violence from those they are supposed to be standing with as they fight against white supremacy, ableism, deportations.  I have seen women fight for and on behalf of other women, fighting as an intimate thing, a personal thing, not the work of policies and nonprofits. I have seen it. But not enough.

As my friend and I talked, we noticed that this is the connective tissue. This is the piece that wants to be added to this work of calling out and naming the perpetrators and then calling out and naming how we have passed our ways of survival on to our daughters, how we have separated ourselves from others experiencing sexual violence because of how they dressed, because of their class, because of their race, because they were not straight or cisgender or the billion other ways that you who are reading this, like me, sometimes opt out of stopping sexual violence. We noticed how often sexual violence can bring out the predator in everyone, even those who have long been victimized themselves. And we noticed the many times when it doesn't.

As healers and healing justice practitioners, we know that in order to get past survival, we have to be able to fight for our own lives. And that in order to fight for our own lives, we have to believe, in the deepest part of our beings, that our life is worth fighting for. This is the core belly truth that oppression works to unsettle. 

What happens if every single one of us who experiences or has experienced sexual violence on the basis of our gender turns to two or three or five or ten others in our lives and tells them: Never again on my watch. I will fight for you. And then explains, concretely and with detail, exactly what that means. Here is my number. Here is how I have seen you get hurt. Here is the threat I know you live under every day. No longer on my watch. Call me and tell me what it was like and I will believe you, even if you think it was small. And more than that, I will come and find you. I will put my body between yours and his (or sometimes hers or theirs) and I will not let this happen to you again. 

Sexual violence mixes with every other form of violence and it is messy and hard. Not all of us are impacted by it in the same way. Not all of us experience the same level of threat. And at the same time, no women, no fem-presenting person, should ever, no matter what their life is like and what they are aware and not aware of,  be the victim of sexual violence. Not on our watch. What happens if we tell each other: I will take a self defense class with you. I will sleep over if you feel unsafe. I will remember that no matter what he (or she or they) say or do, that I am fierce about your safety as you are about mine. I will do this as an everyday thing and I will remind you, as you will remind me, that never again on our watch, never again, will you be the victim to someone else's predator.

We all have the right to a fight response. To our fight response. To our right to fight.

Someone recently told me the story (and she might have heard it from Adrienne Maree Brown but I now can't remember) of how swallow murmurations happen. Each bird flies as closely as possible to the one next to it, keeping track of that bird, keeping eyes on that single bird, who is doing the same to the next to it and the one next to it and so on.  By doing this, the birds fly together and move forward, making stunning visual effects as they weave and shift together. They move forward. They move forward together. They each keep watch on the other.

Go ahead. If you are reading this, make a list of 2 or 3 or 5 or 10 women, fem-presenting people, and tell them, concretely and with as much detail as you can, not on my watch, never again. And then watch us fly.

#MMIW 

Unlearning what we learned in school

I woke up yesterday morning to find my daughter sitting at the kitchen, reading her biology textbook. She had a test and was trying to cram all sorts of information into her head. While I made coffee, she sat there sighing.

Luca has talked a lot about how sucky her biology class is; how uninteresting and confusing. This morning, as she was hating on it, I asked her if I could look over what she's learning and tell it to her like a story instead of like facts. A measure of how frustrated she was: she said yes.

When I looked at the chapters she was learning, I wanted to weep. Forty pages on the cell, turning something magical into something that is dry as dirt. I looked throughout her textbook and remembered for the five millionth time: western science at the high school level turns the glory of life into something burdensome. It's part of the training ground that serves isolated individualism, as though any cell can experience itself outside the context of connection to the other.

After we had a fifteen minute conversation about the cell (which did NOT call the cell a factory like the textbook does), she asked if she could bring some of her classmates home every other week to just relearn what they are learning so that it's interesting. My mama-heart and Leo-heart and I LOVE BIOLOGY heart purred.

All life is connected. All life. Whether you believe in evolution or creation, whether you were raised with a traditional origin story or not, all life is connected. Trauma, from individual acts to collective systems passed down through history, is disconnection. The fact that disconnection exists does not contradict the fact that connection is here, too.

As I was leafing through Luca's textbook, I noticed that the chapters were arranged with an introductory chapter about life and protein followed by a small section on animals and then breaking the rest of the chapters into cellular life, cellular growth, cellular energy, reproduction, ecosystems, interdependence and then health and disease. How totally apocalyptic: the entirety of human life concluding with how we get sick. This is the conditioning that makes diagnosis and the drug industry possible.

If it really happens that Luca pulls together a group of school mates for mini-biology conversations in our house, this is how I am going to start: all life is connected. When you are reading chapters in your book about the differences between animals and plants and humans, you are reading more about the interests of the different mostly men and some women who are defined as "discovering" the principals of life. When your textbook says that cells were not discovered until after the microscope was invented in the 1500s and not really named as true until the 1800s, you are not learning the full story. You are not learning that traditions across the globe did not need to see through a microscope to have a felt sense or a sacred awareness of the billions of personalities that organize themselves into organs and systems and energy tides and balances. Life is not invented or discovered. It is lived.

I am going to say to them, let's not learn this as cold hard facts with little walls around them. Instead, let's learn about this as poetry, something you feel, something that emerges insight and connection without having to trudge through it. And then let's listen to the life inside us while we are learning about the same life. Did you know that you have the capacity to feel/sense every single cell in your body? And that, like any other relationship, you can have conversations with them? Become aware of the communication that is happening all of the time and even ask questions to deepen your understanding of your own life? Right now, close your eyes or keep them open but bring yourself to whatever stillness feels possible right now. Imagine your ears are turning direction and rather than listening to your outside body, you are listening to your inside body. And then just ask, whisper to yourself, hey liver, show me yourself. Hey left femur, make yourself known. Hey energy of my blood, rise up and warm me. And then notice what happens. You might have feelings/thoughts about getting this right, a kind of conditioned anxiety that keeps you separate from yourself. If you do, try and ignore them. You can't get this wrong. Just say, hey stomach, I'm listening. Communication can happen in so many ways. You might feel a presence, a sense of something-ness around the area where your liver or femur or stomach are. You might feel a presence somewhere totally different. You might feel a temperature change, get an image, feel the urge to move, so many different ways of life expression. Don't worry about understanding, not right now. This is just a gentle touch in, like meeting that person you've heard about for years over social media but haven't actually met yet. Hello, I feel like I know you but I don't yet. Eye contact. Smile. And then comes the time for relationship to emerge.

The words don't matter, it's the intent behind them. Every aspect of your body that you whisper to is an aspect of yourself. This is the basic destruction of western science: life is taught of as something separate, an object, a mechanism. Your cell is not a factory, it is a living breathing intelligence. It is you, 52 trillion times over for 52 trillion cells. This is you. Each cell carries the same kind of complexity as each organ, as your body as a whole, as the planet that we live upon, as the galaxy we are part of. Adrienne Maree Brown and others are talking about fractals as a way to experience organizing and change. This is what our life is: one element of an infinite fractal.

Your body, every single cell, has stories to tell you. Just like the person who lives next door and tells their family stories about your parking habits, habits that you've never noticed yourself.  Or the person who used to serve your school lunch when you were in third grade, who remembers you vividly even though you will never know their name. And then hundreds of stories that are not directly about you but they cross your life, the woman who works as a parking attendant in the garage that you pass when you are walking to work. The two people who work for the park near you, keeping the grass cut and the sidewalk shoveled in winter, you don't know them and yet their life is directly connected to yours, every time you cross the street and step on that grass. It's a wide mass of complexity and connection that is more than you can track, whether you're talking about the people who are all of the aspects of your outside life, visibly and invisibly, or the cells that are all the aspects of your inside life, visibly and invisibly. Everything is connected.

What I will tell my daughter and her friends is that, in order to understand this complexity, western science has broken it down to a never ending table of parts. That is how we come up with the word for cell and for the aspects of the cell: the organelles, mitochondria and Golgi apparatus. Sexy words, huh? Listening to the different notes of music within a complex composition is not a bad thing. It's one way of experiencing and appreciating what happens when it all comes together. The problem is when all of the parts aren't ever, on their own terms, experienced all together. That is not how most science began. Science that is indigenous to this planet, that is native to the land upon which you now live, is the science of connection and relationship, not the science of parts. It's the science that quantum physicists and evolutionary biologists and ecologists are in the process of "rediscovering." It doesn't need to be rediscovered. It just needs to be lived.

Healers or people doing their work with a healing justice lens are creating the conditions for new stories to emerge. Or for old stories to be remembered: the whisper of a muscle fiber that carries the strain of bracing against the endless stream of police cars that slow down as they pass. The open and closedness of a cellular membrane that has figured out how to operate within the toxic soup of the nearby chemical plant. The hold on the bottom of the heart from a loss that hasn't yet been heard. This is what I will tell Luca and her friends when they come to talk about biology: it's all connected. All life is always connected. This is why it is not possible to heal alone as an isolated individual, we heal together. That's basic biology, even if it isn't how it's taught in high school.


The image above is the representation of a cell, a eukaryotic cell which means a cell that has a nucleus around its DNA. Every cell, like every individual body, has a way to digest food, to poop out waste, to turn food into energy, to pump blood, and to learn in response to new information. This representation shows some of the parts of the cell. You can think of it in the same way you would see an image of human anatomy or of the anatomy of our planet.

What people ask us for when they are asking about healing

I am grateful to be a member of the People's Movement Center. Like incredibly grateful. It means that I get to be in relationship with other practitioners, with healers who are also deeply grounded in liberation and justice. We have conversations about healing justice. We also have conversations about how trauma shows up in the nervous system, about the difference between different healing traditions and how Chinese medicine has five seasons. We also have more mundane conversations like about how much money we have in the bank and how we can earn more income so that we can actually pay for a staff member.

We've been around for slightly over three years and the majority of our work has expanded through relationship. This has meant that we are getting asked more and more often to do work with groups and organizations.  In conversation, we are noticing that when people call us, they often can't exactly explain what they want. They just know they want us to do something about healing. People are calling because they have a felt sense of something. It's like they know that what they want is different from what they have - they can FEEL it - but they don't always have language to name it. It's one of the reasons why so many people are hungering to be involved with healing work.

Healers are all about patterns, right? We look for the connections between things, the places of expansion and contraction, in order to support those we work with to have more connection to their lives. So when people call us and we notice the pause that comes after, 'tell us what you mean by healing work," we start watching for patterns. 

First, a lot of people are calling and asking us about trauma. They want a mix of information and practices related to dealing with the impact of trauma on the nervous system, the role of trauma in development, and techniques for shifting the impact of present time and held trauma. At the PMC we are a collective of mostly people of color and indigenous people, of queer and trans identified people. The people who call us are also often POCI and queer and trans. And many want conversations about the connections between individual and collective trauma, between present and historical harm. People who call want to know about how to make these things visible within an organizational culture. They want tips for dealing with stress and anxiety and for frames that they can use to help navigate overwhelm. 

The second biggest ask we get is for some kind of body-based, somatic, embodiment, spiritual and experiential practices. These are all concepts that seem to be pointing to something a similar ask or experience: ways to be together that aren't just about talking and thinking. They want somatic practices or somatic facilitation, someone who can help them shift their culture from doing work to being within work. They want help in coming up with their new strategic plan but doing it through movement and listening rather than just putting ideas on paper. People call wanting Theater of the Oppressed work, movement work, breathing before talking support. They want support for ceremony or ritual or a way to make what they are doing feel more sacred. These requests are what have made us get clear that sometimes the best healers are our magical facilitators who help people re-member themselves alone and together in groups. We see you facilitators!

The third ask is directly for healing spaces. This is when people are having a retreat or want to gift their members or they have been through something intense and harsh and they want us to pull together a group of healers to hold a healing space. Sometimes these include skills sharing like leading everyone through breath work or a bodyscan and sometimes they are just about receiving.

What I was taught when I came in to this work and what I still believe is that healing justice is a lens, something that helps us to weave together histories and present time, to lift up cultural traditions and healing practices, to find ways to bring healing practitioners into movement spaces, and to work to ensure that everyone has access to culturally grounded integrative care and not only those who can afford it. When I look at what we are asked for at the PMC, I see these as sign posts for what we need to lift at this moment in time. They don't define healing justice work, but they are practices and conversations within it. And the focus or requests will change. They always do. As healers, our job is to keep listening for and tracking the patterns.

The image the top of this blog post is a slide of heart cells. There is new research about the heart that says it is wrong to think of the heart as an organ that pumps blood. This research suggests that the heart actually slows blood down, helping it to pace itself so that the body can savor it. Everything we think we know and understand evolves. Always.

Gravity

From the minute sperm and egg meet, we are becoming. Each cellular shift is a kind of unfolding, an emerging within the fluid of the womb. For these first nine months, this is all we know. Fluid, in the beginning without clear boundary and, as we get closer to birth, fluid that is contained on all sides by a wall we can't yet cross.

Our first and earliest becoming is in the space of infinite possibility. That's what it means to grow within water. Every single direction is possible, all at the same time. We can lengthen and widen without coming against a boundary. And yet, because it is fluid, we also get the constant reassurance, light pressure against our emerging skin, that we are not alone. We are contained. Supported. Infinite space and complete containment, all at the same time.

Because this is all that we know, once we are born, the first reflex that kicks in* is the reflex that helps our body build a relationship with gravity. Try to think of it! No matter how we get out of the body, down through the birth canal or lifted up out of the abdomen, our tissues go from only knowing fluid to suddenly feeling the heavy relentless pull of gravity. Whether you believe in evolution or loving creation, it's the same thing: the first reflex that kicks in is one that helps our heart and lungs, blood vessels and lymph, and eventually intestines, muscles and bones, find their way to move against the demanding heaviness of a gravitational pull.

Reflexes are like those teachers that used to pop up on microsoft word when you first downloaded a new program. Remember the little paper clip with the startled expression that suddenly popped in to the lower right hand of your screen, asking you if you wanted help on formatting a document? Well, reflexes are like that, only less annoying. They pop up in the body at the appropriate time, giving a nudge to nerve endings which nudge muscles which means that suddenly, without being taught, the baby rolls over, lifts their head, starts doing the back and forth swimming movement that leads to crawling, reaches for the table and pulls themselves up, takes that first unsteady step that resolves into walking, and then learns to jump away from the gravity that holds its body down. Reflexes are made up of thousands of tiny concrete details that, over time, most often although not always come together in a body that, in jumping up to grab an apple off the highest branches, finds out how to move against gravity even as gravity continues supporting it.

As we develop and age, our bodies don't forget those reflexes. They are always there, ready to support a reboot, ready to remind the map of cells and awareness how it was that we started. To share with us again that first experience of coming into our own life, as something physically separate from the body that grew us within their womb.

I have never studied yoga. I do not know enough about the rich and complex history of its lineage, its teachings to explain why any particular pose or asana exists. But the first time I was invited to do shivasana, I immediately thought, look! It's the first reflex! Lying on the ground or sitting/leaning against any surface, soft and open, and being with our cells as they fall into and push against gravity.

Alright, in a second I'm going to ask you to put this down. To seriously put this blog down, even if your mind pops in and says, sure, sure, I'll do that after I finish reading this thing.  Seriously, I want you to put your phone, laptop, tablet, whatever you got down on the table or the floor. I want you to bring your body to gravity and listen. If you are able, lie on your back on the floor, arms and legs relaxed and open, head supported and mouth gently open. If the floor is not an option for your body, then stay in our chair or lean your back against a wall, letting gravity support as much of you as you are physically able, and then just listen.

Do this now and then, after 2 minutes, 5 minutes, 10 or 30 depending on what feels right when you are there, come back to this page.

❤   💙   💚   💛   💜   ❤   💙   💚   💛   💜

What did you notice? What did you feel your body, this mix of fluid and membrane, do? Did you sink into the floor, chair or wall? Did your body pull away from the force, staying somewhat suspended, almost hovering just on top of the surface? Did your body sink down so far that you could barely pull yourself up, as though the surface overcame you and you felt like you disappeared? Did you notice emotions, physical sensations, a desire to move get stronger the longer that you stayed there? Was it impossible to notice anything because of how much your mind was chattering?

As you reflect over all of it, are you getting that "oh shit, I didn't do it right!" or some version of how you're not a good enough healer, person, life form because you couldn't still yourself for two minutes? Be wary, systems of supremacy have long ago found the cracks in the self care and mindfulness industries and have already shoved perfectionism and the protestant work ethic right down into its peacefully beating heart. It's managed to make "being present" another item on the to do list, one you can fail and or succeed at, meaning that your struggles are, again, all your fault. If that's coming up in you, then that's information. Notice how that old conditioning that best serves capitalism and not life has got into you.

Healing is about noticing what is here, right now. All of it, whether we like it or not. Sensing in and feeling noticing what is true at this moment. And then building enough space around what is true to be able to shift or change what comes next, if it serves your life or your kin's life better than what you were doing/being before. Bringing your body to gravity, or as close to gravity as you can get, is to intentionally let this first and very early relationship sniff around your life right now and share with you what it's experiencing. It lets this first early relationship with gravity help your cells remember themselves as they are and on their own terms.

Everything is information, including if the felt sense, the physical message that is rising up in you as soon as you bring your weight to gravity, is that it is not safe to rest. There is information here if trying to settle into weight makes every nerve ending in you scream that you have to get up and run. Bringing our body to this first reflex makes even more visible what our lives already know: what happens when we try to rest?

The first part of healing is stopping the violence. Always. That is true whether or not the violence is happening  in the present moment or if the violence is held in the tissues, a moment in the past that hasn't yet settled. Coming to this first reflex lifts up just how much of that present or past violence is impacting our ability to rest. As a healer, I look at violence as a range of things including the US normative conditioning that says your worth is bound up with what you do and not who you are. No single one of us can be healed or free until all are healed and free. It is possible to stop the impact of the violence still held in your tissues by controlling the space you are in and having enough time to let your bodies very slowly and fully feel that space around you, like a scared mammal slowly sniffing its way into someplace new, sniffing to find a corner to curl up in that is hidden and quiet.  It is also possible to stop the impact of that violence in your tissues by being raised with a range of race, class and gender privileges so that your conditioning numbs you and you can't feel the violence even when it is loud and screaming right outside your window. The first is about creating healing spaces. The second is about living your own life at the expense of others. Both of these scenarios are about violence that needs healing.

Coming to our first relationship with gravity, whether we do it by ourselves and for our individual bodies, or we do it as part of a group, it is always about taking a moment to listen, to integrate without thinking, and to notice what is true. Right now. In this moment.

And like all things, this is about practice. (Go ahead, I know you read that and want to lie down again. Go ahead and do it and then come back. This blog piece is almost done.)

We can't build a practice of rest if we don't know how to rest. This is the place of contradiction, the wrapped up tight knot that generations of living within and overriding violence have created. It is very difficult, although not impossible, to bring our body's to gravity's weight if we don't believe we can let go of our weight. That we can rest.

The gift of this is that gravity is not going anywhere. For the rest of your life and beyond, gravity is going to be this living relational thing that is with you, wherever you are. It was there to greet you immediately upon being born and, after you pass, it will help pull your body down and back into your most basic elements. It is always here. Always. And remembering your, our relationship to it is something you can do on your own or, even better, something you can do with others. Nothing I am writing here is new. Instead, this is all ancient and so many healers and teachers across literally thousands of years have practiced what it means to bring a body back into its ability to rest. Rest is how life remembers itself, reflects over what it has learned and slowly remakes itself in response to that learning. All of this is why systems of supremacy hijack the body's survival responses, keeping our nervous systems at the ready for disaster. Unable to rest.

I wish for you the ability to rest. I wish for you, no matter what has happened in your life or is happening now, the space and time, for five seconds or five hours, to remember this first and very loyal relationship.  Right now. As I finish writing this blog, I will practice. My daughter and partner are both still asleep. It is cold enough outside that the windows are shut so this room is quiet and contained. I will practice with and for you, remembering gravity, and wishing its patient steady pull as a kindness that only wants to hold your bones so that you are contained, held still, not falling into space or falling apart.


* This isn't exactly how the study of developmental reflexes names this first reflex. They focus more on what the set of specific reflexes moves towards. I am grateful to my teacher Suzanne River, who has since passed, for how she taught these reflexes as a series of reflexes and movements within the larger reflexes.

healing justice, grief and children

I spent last evening with a group of people who were in ceremony, in practice, honoring the dead from a range of traditions, being intimate with the concrete truth of death and with the bodies that death has already claimed. This is new to me. I experienced a lot of death as a child. We went to funerals (sometimes) and told stories about the person who died in those immediate months after their passing (sometimes) but we did not practice intimacy with death.

My daughter was there at the ceremony last night. She's 15 and has her own life and privacy so I won't give too many details except this: for the first time in her life she had the experience of grieving a recent (violent) death within a circle of intimate strangers and feeling that transformation that happens when heaviness around death turns to something different, more connected, less isolating. I watched this happen and wondered what it is like to experience this for the first time at 15 as opposed to 54 or 3. I watched this happen and placed it in the context of the next story.

As we were telling stories about those who had passed, one woman, a friend, began to talk about a grandmother, a woman who does not know how to show the love she might feel in her heart. This friend talked about her grandmother's emotional distance and about the impact of this on my friend's feelings about her grandmother's eventual death. Then my friend said something that touched everyone in the room: she reflected on the chain of broken relationships, about what happens when a parent is not able to show their love to their child, that raw steady unconditional love. She noticed what this child does - and doesn't learn - and then what happens when this child becomes the parent and again, does not know how be that deep steady resource for their child's living. And on and on again, this line of grief and disconnection that becomes culture, family and the marker for what a person can most expect from the world around them.

That reflection visited my in my dreams last night: a parade of families, of adults stepping up and showing themselves, showing the reasons for why that deep steadiness of love might have disappeared. This really is one of the ways that supremacy and oppression hijacks the body's survival responses. We live to love. Period. We are here to feel and deepen connection with ourselves, each other, the land and spirit around us. Last night I remembered every attack that supremacy has used to isolate and destroy children within their families, from the original wounds of attempted genocide and the institution of slavery, to every act of deportation, incarceration and forced migration, every moment of unsupported poverty and normalized sexual and physical violence.  I will say this over and over again until I hear us saying it everywhere: every time someone's deep-rooted relationships, long evolved languages and cultural traditions are force-taken away, it becomes harder for the kin network to make sure the children are safe. It becomes harder and sometimes impossible for elders to pass along the steady grounded stories that tell the children who they are and why they are here on this planet.  This kind of certain safety and story telling is part of the chemistry of unconditional love. No single one of us should have to figure out for ourselves the meaning and experience of our life upon this planet or to be watching, alone and moment by moment, to make sure our bodies are safe.

The ACE study uses research to prove what all of us know by instinct: if you do not protect the children and keep them safe, then they will be hurt and that hurt will translate to many kinds of pain in their later lives. All of the ways that adults are not able to care for and sometimes are violent towards the children in their care, this generational chain of harm, is at the root of each child who grows up to be an adult who causes harm to their own body and the bodies of others.

One of my teachers talks about the difference between targeted trauma and matrix trauma. Targeted trauma is when a specific act happens to your individual body: you are in a car accident, you experience a racist attack, you are physically violated. These are targeted acts against your body that have a beginning and an end (in the concrete sense, not in the experience of their impact). Matrix trauma is what never ends; it's the ongoing everyday seems-almost-like-the-air-you-breathe systemic attack. The constancy of this is like a slow burn erosion of a person's - and community's - internal clarity about the importance of their own life and connection to others. All systems of oppression are a form of matrix trauma: ableism, white supremacy, patriarchy, homo- and transphobia. They are always there, working to constrict the expansiveness of individual and collective life. Tightening it. Policing it. Controlling it. Matrix trauma can sometimes be invisible, can feel like culture. We say it's just how we do things forgetting that how we do things evolved so that we could survive. This is what happens when the intensity of trauma gets embedded in our kin networks and then passed forward from one generation to the next.

There are multiple forms of cultural trauma that have impacted how children are raised. My friend, who is multiracial raised white, was talking about hers: this emotional disconnection between adults and children that freezes the loving heart, which will protect children when it's in response to protecting the stories the family tells about themselves, but will not protect or even see when the harm is coming from those who are supposed to be there to protect and care for them. This is the trauma which, within the cycle of violence, turns to perpetration and such are systems of supremacy maintained.

What does it mean that, outside of culturally-grounded and connected space, our movements are largely absent of children? I see portable babies in movement spaces, lives that are still in the enmeshment stage with their adult and so are held tight against the body, nursing or bottle feeding or sleeping on one lap after another. This is beautiful and right. I see far fewer children who are at the question asking stage, the interrupting, slow things down, let's play stage. Around age 2 or 3, they start to disappear from many and possibly most places of (non-culturally rooted) movement work. My question isn't just a form of inclusion politics, it's a question about how we imagine and experience community. And my asking is a form of linking arms with everyone reading this and looking at the question together. Even as a parent who has that special eye contact moment with other parents when organizing spaces are so obviously not centering the fact of children, I don't always know how to do this differently.

This is what happens when we don't do this work differently; the children disappear. And things happen when the children disappear - from mild disregard to deep and dangerous violence. That wound of separating families, of professionalizing or formalizing spaces, of putting the care of the children into a different category from the care of the communities: it continues forward, a kind of culture that was at one point the best way someone knew how to survive.

I had an experience at Standing Rock that has impacted me forever on all of this. Irna Landrum does an incredible job of describing what happened, but the bare details are this: all of us at the camp were awakened in the middle of the night to be part of a potential search party for a little girl who was missing (quick assurance: the little girl was found safe and ok). All of us, a moment in the camp when that meant hundreds and hundreds, maybe even thousands of us. We all got up, not knowing exactly what was happening, wondering if we were being raided, and went to wait on the road. While we were waiting, a white woman standing next to us complained about being awoken when people weren't sure if the child was actually missing. "Why couldn't they wait and wake us up when they knew for sure?" she asked. Many of us turned to her and said versions of, "I would rather be woken up for a false alarm than not being woken up and have that child turn up hurt." We were sleepy and not sure what was happening but many of us, including myself, were shocked into being awake by that white woman's question.

I want to live where I can assume that you are going to come and bang on my door when your or someone else's child is missing - or your grandmother or the person you never met who lives alone at the corner but there are now three days of mail sticking out of his mailbox. This is the normal that I want.  It matters so much that my daughter, even just now at age 15, got to experience grief as a collective held and normalized thing, to not let the fact of a violent death go unwitnessed and uncared about. It shifted what happens after, and not just for her but for the small ones that she might someday be in relationship with. Healing justice is many things but to me, it's also about creating the conditions that support the deep shifting of unfinished survival histories that are held within the tissues of our physical selves and the tissues of our shared cultures. It's about remembering the descendants, not as someday concepts but as real live breathing small people who are tugging on our pant's legs and asking us to remember them, play with them, keep them safe from harm.

Written in deep care of so many of the adults I know who are living with and caring for small children every single day, theirs and others, while also working to pay the bills and working to change the world. All at the same time.