“Harm reduction is what we do with each other, for each other.”

“So what is harm reduction, or rather, how do we reduce harm? Well, I always like to start with systems, because our entanglement with them starts at the colonization of stolen Indigenous land and the brutal enslavement of kidnapped Africans, some of whom were thrown overboard and murdered at sea during the middle passage.”

“... crip technoscience claims disabled life as desirable life, as life worth living, and as a difference that matters.”

“We cannot talk about the history of oppression without talking about how Black and Indigenous bodies were used as laboratories in terms of doing global colonial warfare.”

“Disabled people are experts and designers of everyday life.”

“... crip technoscience imagines the hacking of non-harmful resource use as an act of planetary love ...”

“We have iconographies that go down to pre-history, using that to identify ourselves, to each other where we’re not blatantly allowing the knowledges to be co-opted ...”

“When thinking about storytelling and archiving, I’m thinking of two different points: protocols and protection, looking into specific communities (specifically Indigenous communities) becoming protective around how our knowledges are shared.”

“So [in] radicalizing archival traditions, I hope to encode our languages so that things can be hidden in plain sight with a by-us and for-us acknowledgement or self-identification that happens in using our motifs.”

“What happens when we approach the visioning, creation, and application of modern technology from an entirely Indigenist world view?”

“Anishinaabe ways of aging refuse settler ‘successful’ aging through cyclical temporalities and embedded and embodied relationalities with humans, spirit, animals, and plants.”

“The way that I have approached the intersection of disability and climate justice work is through my understanding of the teachings that have been gifted and passed down to me. The teachings of all my relations and how we honour and acknowledge them in our prayers, in our introductions, and how we view ourselves as being part of this beautiful story on Mother Earth.”

While our lives are deeply entangled with technologies of all kinds (not just fancy ones: left-​handed scissors or walkers or hearing aids are all disability technologies), disabled people are almost never included in discussions about what technology means and how it integrates into daily life, what it means to be human in our modern world.

“...lived experience is a starting point for accessibility and disability justice, but it can’t enact change without collective organizing.”

“If we think about technology as a broadly an application of conceptual knowledge, then community and mutual aid systems are also forms of technology.”

“Not all technology has to look like computation.”

“... storytelling allows [...] things to resonate, to have a sideways conversation without retriggering or retraumatizing people.”

“You cannot understand the process of colonization without Black and Indigenous narratives.”

“[Technology allows us] to bring together sound and haptics, to help us talk about difficult topics, to share knowledge we want to pass down, and also to maybe train people in the act of decolonial activity.”

“Applying [Indigenous] Protocols to new and evolving circumstances requires great thought and deep understanding by everyone involved.”

“Inappropriate or outdated perspectives and terminology must be avoided.”

“Indigenous cultures are living and evolving entities, and [Indigenous] Protocols are required for new situations.”

“For Indigenous communities, harm reduction = reducing the harms of colonization. It is inclusive of, but much broader than, a focus on using substances or safer sex.”

“Indigenous harm reduction is a way of life, rooted in Indigenous Knowledges and worldviews, combined with the best of what the Western world can offer, and focused on mitigating the living legacy of colonization.”

“Developed by queer and trans activists of color in the Bay area, Disability Justice (DJ) is the second wave of the disability rights movement, transforming it from a single issue approach to an intersectional, multisystemic way of looking at the world.”