“It is important that participants learn that the storytelling techniques in their community lie on a continuum with those of digital media, and that they do not lie on either side of some insurmountable cultural or epistemological divide.”

“Critical technology studies have long made the point that technology designers and developers design much more than mere functionality. Rather, they design the epistemological protocols through which culture operates.”

“… modern technology can be repurposed by Native people to tell our stories.”

“…an understanding of and participation in technology development will be necessary before we can really hope to help shape the future of cyberspace ... That work should be done as much as possible from within the community, to keep it grounded in the stories — the metaphors, the systems, and the structures — of the community”

“Data, technology, and computation continue to be seen as objective, neutral, and removed from the histories of slavery, colonialism, and empire that impact our everyday lives, when in fact, these are entangled histories....”

“I [think about] learning new media as a way to break out of the constraints of technology ... ”

“To know new media as much as one can, it returns power and agency back to the creator in terms of what they can make.”

… Black methodologies are knowledge systems and ways of being.

“Our shared stories of black worlds and black ways of being breach the heavy weight of dispossession and loss because these narratives (songs, poems, conversations, theories, debates, memories, arts, prompts, curiosities) are embedded with all sorts of liberatory clues and resistances (PFUnk/F.u.N.k.). Sharing, therefore, is not understood as an act of disclosure but instead signals collaboration …”

“Black method is precise, detailed, coded, long, and forever.”

“Black studies and anticolonial thought offer methodological practices wherein we read, live, hear, groove, create, and write across a range of temporalities, places, texts, and ideas that build on existing liberatory practices and pursue ways of living the world that are uncomfortably generous and provisional and practical and, as well, imprecise and unrealized.”

“The method is rigorous, too. Wonder is study. Curiosity is attentive. Black method is therefore not continuously and absolutely undisciplined (invariably without precision, invariably un-done).”

“[The] focus on the most privileged group members [of underprivileged groups] marginalizes those who are multiply-burdened and obscures claims that cannot be understood as resulting from discrete sources of discrimination.”

“…dominant conceptions of discrimination condition us to think about subordination as disadvantage occurring along a single categorical axis.”

“All of us living disabled people hold so much crip knowledge, history, and survival skills—some of which may be written down, and some of which may live within us.”

“You want to know how you’ll know if you’re doing disability justice? You’ll know you’re doing it because people will show up late, someone will vomit, someone will have a panic attack and nothing will happen on time because the ramp is broken on the supposedly 'accessible' building. You won’t meet your 'benchmarks,' on time or ever.”

“Our crip skills and working, living, and organizing with low spoons are going to be crucial. They already are. I know all of us long-term disabled people are already tired, and the work shouldn't just land on us. Yet, we have knowledge the world needs, and I'm not holding out hope the abled or the state will get it together to do that work, as much as we need to make demands of both.”

Disability justice knowledge draws attention to states and systems of ongoing crisis and violence because of the movement’s commitment to centering the voices and experiences of those most marginalized and most impacted by state violence.

“If I had a dollar for every time I saw people using the term ‘collective care’ without ever mentioning that it was invented by radical disabled women and nonbinary people of color who were and are part of the disability justice movement, I would be able to pay off my student loan debt.”

“If I had a dollar for every time I saw people using the term ‘collective care’ without ever mentioning that it was invented by radical disabled women and nonbinary people of color who were and are part of the disability justice movement, I would be able to pay off my student loan debt.”

All technology reflects the society that produces it, including its power structures and prejudices.

Remixing is an act of self-determination; it is a technology of survival.

Online, I sought to become a fugitive from the mainstream, unwilling to accept its limited definition of bodies like my own. What the world AFK offered was not enough. I wanted—demanded—more.

Through the digital, we make new worlds and dare to modify our own.

“Black disabled people have ancestors who left knowledge, art, music, culture, politics and a lot of pain for us to pick up, build on, and to tell the harsh truth.”