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Tricia Dennis

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Jeanine Pfeiffer

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Rebecca (Becki) Casey

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SueLynn Roskowski

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Melinda LaRochelle

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Pronounced: "Keh-KYE"

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Remy Glovin

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Katie McLenithan

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During this process, I've realized that I've used both my personal and work email on some of your padlets and Google Forms. Sorry! rer17@humboldt.edu and rdavis@nucharters.org is both me.

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Anne Rants

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Manuel Favela

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Victoria Villegas

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Special Education (moderate to extensive needs) at Pacific Union School (Wiyot land)

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While watching this video, I feel curious about Native Hawaiians and Alaskans. I'm going to watch the Crash Course video about them after this class. I also hadn't considered how borders split tribes. Vanessa Villareal describes borders as "sites of extraction" and this is making me think of the ways in which US extracted time, language, and culture with these borders

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I must say that I absolutely love this video. As a Kanaka Maoli (Native Hawaiian), I love the inclusion in the beginning. Awesome, thorough, and easy to understand explanations. Thank you for sharing! This video is for sure being added to my repertoire.

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I love how he explained what terms to use to refer to Native Indigenous People.

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Appreciated the humor interspersed with serious history. Makes it easier for newbies to digest, innit?

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Learning about the blood quantum.

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The democracies in Native nations (missed the name, sorry) would be really interesting to my students. They are discontented with the state of American democracy, so seeing another version of it might be hopeful

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Wonderful video!

The terminology was something I was hoping to learn.

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The host, way in which the information was presented, and humor made the video incredibly engaging and easy to follow. What stood out to me the most was how much the video was able to to explain in such a short time, without feeling boring or overwhelming for young adults.

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Native humor will lighten hard truths but shine light on truth!

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a great introduction to how the united states was able to make broad terms for very diverse tribal nations via settler colonialism

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It was helpful to learn what terminology is appropriate and that it is also personal to individuals.

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I think my students would be surprised to learn about how they kept track of time.

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I loved the visuals and terminology to go along with what he was saying. I want to watch all of his episodes.

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The relatability and easy to follow nature of the video was what stood out the most to me, I think it would be a great resource to share with my students.

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I think my students would be most surprised how many different tribes there are in what is now the United States, and the ways in which they have been displaced etc. I also do not think my students have learned about what colonialism is yet.

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Changing the single story perspective. Altering the voice of the narrative, and recognition of how oral tradition (gossip) has stories prior to the 1492 narrative.

Super complex: will need to watch again.

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How the term Indian and Native were actually settler terms for singularity and extinction.

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I think one way to do this is any/every time you are presenting history of the United States for a standard etc. you always make sure to include the FULL history, and always explain that there were whole tribes, communities, etc. that were complex long before the United States was "established."

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Appreciate the use of humor to discuss difficult topics. Great use of visuals to show the diversity of indigenous peoples across the nation and complexity of the cultures and terms now attached to indigenous identity.

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The surprise from our students would be that quick highlight of the Klamath people. Often, we in Northern California and lower Oregon don't see or hear representation of our tribes.

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My students would likely be surprised to learn that there is "precolonial" history to explore. I'm not sure how many of them fully understand the phrase "time immemorial" or comprehend what it means that there were people here before they.

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I think my students would be so interested in the hide that he showed to show what happened each year, and how everything is intertwined.

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With the video, I did like the visuals attached. The students I work with don't have the best attention spans, the visuals will help keep them entertained.

What stood out to me the most in the video was the attempt to explain the complexity of terms and identity labels.

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The number of tribes and how there are indigenous people around the world.

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Based on the video and Maggie it seemingly is so complex that what one person finds minimizing may be different than another may be minimizing.

From the presentation with Jade: As I know better I will do better. Being vulnerable and humble: "I made a mistake. I'm apologizing. I'm working to do better, and now I'm going to move on".

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Some of my students would be surprised by the identity labels. They are used to saying "Indians." It might be nice to have an assignment going over identity and they think the world see them.

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A reminder that “history” didn’t start at 1492 (ick) or end in museum-time

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I really liked how he explained colonialism. It does gives a different perceptive.

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What stood out to me was what Che Jim said about the complexities to asking even simple questions about Native people because of the diversity of Native peoples, their histories and experiences.

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I like how he points out there is not one story, not even among the Indigenous People. Every Nation has a story and not all the stories are the same.

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It's interesting to me how so completely differently people can feel about this - of course based on their experiences - regardless of proximity. When speaking more generally, I use the word Indigenous. However, my boyfriend prefers to be called Native American (which I do when referring to him), and his parents prefer to be called Indian. The same phrase his parents prefer is what feels minimizing and offensive to him.

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For students unfamiliar with native american history, I think students will be surprised by the expansion in timeline beyond the canonical 1492 to present day historical timeline. Also, the video presents settler colonialism from the perspective of indigenous peoples and that will probably be new.

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Lesson 4: Native Identity located in the California Native American Studies 101 Unit: https://camodelcurricula.ucdavis.edu/native-american-studies/native-identity

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_An Indigenous Peoples History of the United States Ortiz-Intro-ChapterOne

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I try very hard not to clump life/peoples/realities into a single category: such as “all Natives are X” or “all Black people are Y” or “all White people are Z”. It’s so dehumanizing. Just like I don’t like being stereotyped or boxed, I try not to do this within my own speech patterns.

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Great set of materials shared in this course

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Great set of materials shared in this course

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The PowerPoints, revised historical timelines, the CIMCC PDF, etc. are very helpful and are a good starting point to help us do this.

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using target or survivor instead of victim

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Anyone who has ever experienced bullying, harassment, or oppression knows that the age-old saying "sticks and stones may break my bones, but words will never hurt me" is at best wishful thinking and at worst a lie. This adage has been passed down, generation to generation, as if it's a shield that can ward off the impacts of hateful speech, but it's no protection at all. Words, like arrows, cut through the falsehood that only physical assaults cause pain, debilitation, and death.

Violence takes infinitely variable forms. Death can occur from a single gunshot or from long-term low-level exposure to a toxin. No one would say that lead is harmless simply because it won't kill you immediately if you ingest some. Words are the same way-most often, they cause harm through accumulation, not one-time use.

The degree to which words wound depends on how deeply those words cut and/or how much harm has already accumulated in a person's system. When a random person on the internet calls me stupid, I'm not very affected by that, because I've never been subjected to negative stereotypes about my intelligence based on my race, class, gender, ability, or accent-quite the opposite-and a random internet troll's opinion of me doesn't carry much weight.

But if a Black woman gets called stupid by her boss, or a queer teen gets called an abomination by his priest, or a disabled person gets called worthless by her parents, or a trans kid gets called delusional by their healthcare provider, or an undocumented refugee gets called an animal by the president of the country he lives in, that's really different. In those scenarios, words have been sharpened to debilitating and possibly even fatal points by a lifetime of similar words and stories from every conceivable corner-language that colors how everyone around a person perceives them and, worse, how they perceive themself.

And harmful words aren't limited to name-calling or obvious hate speech. Language is a spectrum; harmful language can be outright violent or it can manifest in coded, unconscious, or minimizing ways. These types of language accumulate and mutually reinforce oppressive norms about who is most valuable and most deserving of life, liberty, and love.

I find it helpful to consider three big ways that language causes harm in an environmental toxin sort of way-ever-present, ever-accumulating in all of our systems, communicating negative messages about particular people and ways of being: dehumanizing language, pathologizing language, and invisibilizing language. Those are dense words, so bear with me and I'll unpack each one in turn.
Note: The discussion below includes examples of violent and harmful language and talks about how words connect to murder and genocide.
Dehumanizing language: Making people seem less than human

As I've written about before, dehumanization is a specific psychological process that conditions people to perceive members of a target group as undeserving of basic human rights, and this process is rooted in language. The stories we hear and tell about each other shape how we perceive each other's worth and dignity.

When taken to the furthest extreme, dehumanization leads to genocide. Journalist and historian Anne Applebaum has written powerfully about the fact that the groundwork for mass murder of citizens by their own government for political reasons is always laid first by particular ways of using language: first, inflammatory words are used to define and stereotype the target group and next the group is demonized through propaganda.

For example, Hitler and Stalin described their target groups as "vermin" and "poisonous weeds," the ruling Hutu party called Tutsis " cockroaches" and "snakes" during the Rwandan genocide, and the Khmer Rouge painted the victims of the Cambodian genocide as " worms " and "parasites."

Dehumanizing language doesn't always result in murder, but it always conditions people to look the other way when those who are targeted by this language suffer. And dehumanizing language has been a hallmark of U.S. culture from the beginning: Indigenous Peoples are called " savages" in the Declaration of Independence itself; Black people have been painted as animals (" stock," " brutes," " apes," and worse) over centuries of enslavement, lynching, and mass incarceration; and the majority of immigrant groups of particular ethnicities have been denigrated until they managed to assimilate into whiteness, for those that could.

Anti-immigrant groups and politicians have barraged the general public in recent years with language that dehumanizes immigrants, refugees, and asylum-seekers, particularly those who are people of color. Rather than describing human beings who are fleeing violence or seeking a better life, language like "illegals," "criminals," "aliens," and "animals" creates less-than-human associations, and descriptions like "hordes," "infesting," "flood," and "onslaught" creates a sense of threat that justifies human rights violations.

This language matters. It conditions people who hear it to look the other way when those who are described in less-than-human ways suffer or, worse, to directly contribute to injustices themselves.

Consider the following: In 1975, researchers at Stanford found that students who overheard fellow students being described as animals were more likely to give them what they thought were higher levels of electric shock. In 2008, researchers found that over a twenty-year period, Black defendants convicted of capital crimes were more likely to receive the death penalty when they were described in ape-like ways in the press. And in the two weeks after the 2016 U.S. presidential election, characterized by Trump's horrific stereotyping of immigrants from Latin America, reported hate crimes against Latine people increased by 176%.

When we are surrounded by language that makes people seem less than human, it's only a matter of time before this language affects our perceptions of those people, and our actions toward them.

Pathologizing language: Painting people as abnormal and damaged

Pathologizing is an act of treating something as an indicator of abnormality or disease. It often involves perceiving something that's a normal part of human diversity as damaged rather than as a natural variation, and devaluing it in the process.

The history of modern medicine and psychology is, in part, a story of categorizing and ranking dimensions of human diversity, and pathologizing people whose bodies or behaviors don't align with what is considered "normal" by those who have the most power.

Examples abound. Many early white, male proponents of evolutionary theory believed that women and people of color were literally less evolved than them-that their brains were inferior and that certain Black groups occupied an evolutionary position between apes and the most highly evolved subset of white people. Such pseudoscientific justifications of prejudice led to actual medical diagnoses, such as "female hysteria," which had symptoms from anxiety to fainting to sexual desire to campaigning for equal rights, and "drapetomania"-" the disease causing slaves to run away," as well as the widespread belief among white male elites that Black people were mentally unfit for freedom and women were mentally unfit to vote, among other things.

Meanwhile, people with disabilities were viewed as a blight and a threat to a future "healthy" nation. One of the first things the Nazi regime did was pass a law, based on similar eugenics-inspired laws in the U.S. and Europe at the time, that mandated sterilization for people who were blind or deaf, had intellectual disabilities, or had conditions such as schizophrenia and epilepsy. Later, hundreds of thousands of Germans with disabilities were murdered during the Holocaust.

Being a woman, being Black, being blind, and having an intellectual disability are just a few of the many different ways to be human. They aren't deviations from being a "normal," "healthy" human being-but that's what the legacy of pathologizing communicates: that certain ways of being are abnormal and damaged. This legacy and mindset shows up in the everyday words used to talk about certain folks, such as "victim," "afflicted," "suffering," "stricken," "impaired," "crippled," "challenged," "struggling," and so on. This language implies that all people with that experience are damaged, living in a state of perpetual suffering, and lacking in self-determination.

Pathologizing language conditions people to think in purely negative ways about people and experiences that are stigmatized in mainstream culture-most notably, people with disabilities, mental health conditions, and medical diagnoses, but also poor folks, fat folks, LGBTQ folks, people who use substances, and all sorts of others. When the words we use and the stories we tell about certain folks reinforce the idea that they are abnormal, that there's something damaged about them, that they are powerless, and/or that there's no possibility of happiness or meaning in their lives, this shapes how people think about and relate to those folks. It also shapes how such folks think about themselves.

Invisibilizing language: Rendering people nonexistent

The third major form of harmful language is invisibilizing language, or language that ignores the existence of particular people and experiences. When people are continually erased through language, it results in a lack of awareness of their experiences and lives and, when taken to the farthest extreme, a belief that they don't actually exist.

A prime example of invisibilizing language is the treatment of Indigenous Peoples in the stories and language of mainstream U.S. culture. The overwhelming story about Native folks, told through history books, films, museums, sports mascots, national holidays, and more, is that they are a relic of the past and no longer exist. In their book "All the Real Indians Died Off" Roxanne Dunbar-Ortiz and Dina Gilio-Whitaker discuss how the myth of the "vanishing Indian" has been a central feature of the U.S. story for centuries, and that this myth-that Native people are either bound for extinction or have already disappeared-has been used to advance political agendas aimed at seizing Native lands and to justify policies of forced assimilation.

In a comprehensive research project, Reclaiming Native Truth found that the invisibility of Indigenous Peoples in modern life results in the erosion of support for Native issues and an underestimation of the discrimination Native people experience. Sicangu CDC, a nonprofit serving the Sicangu Lakota Oyate, discusses the personal cost of invisibility on identity and self-actualization, and says invisibility may be one of the biggest barriers Native people face today.

Trans communities have also been profoundly affected by invisibility in language. For example, in HIV research, trans women have historically been wrongfully "lumped in" with MSM ("men who have sex with men") and trans men have been absent entirely, leading to significantly delayed access to life-saving medical care. As a non-binary person, I can personally attest to how hard it is to move through the world constantly being reminded (through bathroom signs, "F or M" checkboxes, and gender binary language) that mainstream U.S. culture doesn't believe people like me exist. Most non-binary people I know go through a phase of struggling with feeling "real" or valid.

In the massive wave of anti-trans bills that has been brought before U.S. state legislatures in recent years (more than 100 in 2021 and approximately 150 in 2022), the majority don't actually use the word "transgender" anywhere. Instead, they intentionally invisibilize trans people by talking only about "biological sex" and "biological males" and proponents campaign with language like "save girls' sports" and "don't let men into women's bathrooms." As Emmett Schelling of the Transgender Education Network of Texas has noted, this means these proponents go beyond denying that these bills harm trans people; in essence, they are saying "trans people don't exist, so harm is impossible."

So not only does invisibilizing language take a huge toll on folks' self-concept, it makes it incredibly hard to advocate for ourselves. And people don't need to aggressively deny your existence in order to cause you harm. Most of the time, when people don't think you exist, they simply don't take you into account when designing programs, services, research, buildings, data management systems, and more, and it's hard to convince them that they should.

~

Words matter. Research has increasingly shown that the language we take in and use affects our perceptions. As journalist Krista Tippett puts it, "The words we use shape how we understand ourselves, how we interpret the world, how we treat others. Words make worlds."

Dehumanizing, pathologizing, and invisibilizing language are three key-and often mutually reinforcing-ways that words contribute to the oppression of particular peoples. Racism, sexism, ableism, classism, and other oppressions are perpetuated through everyday language that describes what's real and true, over and over, reaffirming that certain identities and experiences are normal and others are abnormal, wrong, lesser-than, or unreal.

And those with the most power have an oversized influence on the words that get used and the stories that get told. The language used by those in power, such as politicians, gets repeated and mainstreamed by news media and other storytellers. Meanwhile, those with the least power often don't have any ability to contribute to the narratives that shape how they are viewed and understood by the general public.

So it's not enough to simply avoid hate speech and strive to use language "neutrally," because there's no such thing as neutral language. Words communicate values and norms, whether we are aware of it or not. In order to avoid furthering injustice, we have to actively work to counter the subtle, everyday language that communicates oppressive values and norms.

As feminist linguist Julia Penelope eloquently named in her book Speaking Freely, "Language is power, in ways more literal than most people think. When we speak, we exercise the power of language to transform reality." I want to live in a world free from all forms of violence, a world in which all life is honored and all people are valued. So I strive to describe that world and make it real, through every word, thought, and action. I hope you will too.
Questions? Quarrels? Things to add? Comment below! Want to ask a radical copyeditor something? This post was made possible by my Patreon community, who support me in being able to do in-depth research and writing on important topics like this one. If you'd like more on the power of language, I could not more highly recommend the lecture Toni Morrison gave upon her acceptance of the 1993 Nobel Prize in Literature. It's available online in written and audio form. Every time I read it, it takes my breath away. Note: This post was updated on March 12, 2022, to add the paragraph about anti-trans U.S. state bills to the section on invisibilizing language. More posts you might like: ! Was this post helpful to you? Consider making a donation!

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The Power of Everyday Language to Cause Harm

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Anyone who has ever experienced bullying, harassment, or oppression knows that the age-old saying "sticks and stones may break my bones, but words will never hurt me" is at best wishful thinking and at worst a lie.

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Changing discovered to arrived is very important. It reinforces that America was already here and had many cultures and societies already here. The word discovered the land implies nothing was here before.

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Texas school textbooks had public pushback after referring to enslaved people as "workers." Pretty sure people in charge of writing history textbooks would know better than to make an editing error of that magnitude.

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Redbud Resource Group has this great resource too! https://www.redbudresourcegroup.org/_files/ugd/7e80f6_7aa86025f91b4fd2861d84099dc97fab.pdf

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It is so important to use language that does not shame or dehumanize people. Take time to familiarize yourself with what is or isn’t appropriate. When we make mistakes as educators, we can model the power of taking accountability and take responsibility to fix our mistakes.

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With students considering questions like:

What makes me, me?

What story do I want to tell about who I am and what matters to me?

Identifying stories you want told about yourself helps to consider what narratives are missing in dominant narratives

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Like Jade said, including more than one theory (ex. including local indigenous people's creation stories V.S. other indigenous creation stories in other regions V.S. the dominating narrative of "creation")

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When students see themself in the material presented they become more engaged. Together we can learn from each other, build relationships, and encourage critical thought.

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….to tell others how they would like to be addressed, how they identify themselves, what words or terms they find offensive and why, and to create anonymous ways of conveying this information if that helps students to share the info.

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Engage with students in discussion- create a space that is open to dialogue.

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I think it is really important to ask students themselves how they identify or the terms they use. For example, a student might prefer being referred to by their specific tribal affiliation V.S. "native," and some neurodivergent people (such as myself and some of my students) actually prefer being called "autistic" rather than "having autism" or "people-first language" because they consider their disability a key part of their identity that makes them who they are and is not something to be separated. It all depends on the invidividual.

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Referring to Native creation stories as "myths" minimizes the historical, cultural and spiritual significance of these stories. Instead, terms that could be used in addition to "creation stories" might be "sacred histories" or "original instructions".

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pausing to encourage conversations about whose voice and perspective is missing- questioning all curricula

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….for memes or sayings they’ve found helpful from their lives, or families, or elders, or mentors, that have helped them to deal with hard things/emotionally regulate — kind of “crowd-source” wisdoms from the class

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By using anonymous comments, small breakout groups, art projects centered on these themes, poetry…

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Promoting critical thinking and empathy.

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In the example from class, there was text alluding to slavery but seemed to be downplayed for the sake of protecting 4th graders. History, especially settler treatment of Native people, is brutal. How do you tailor brutality to the ears and eyes of 4th graders?

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I feel that allowing for conversations and hearing from students how they interpret what they are reading.

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Opening dialogue where multiple points of view are presented. Pointing out racism is something we need to recognize and be able to have conversations about. Asking questions is a great way to spark conversations about word choice. It builds empathy and critical thinking. I like the idea of having color coded language, green for inclusive, Red for one sided and yellow for could we make it better. This color coding leads to less emotionally charged conversations.

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What can we have in our classroom calming space that is helpful?

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What can we have in our classroom calming space that is helpful?

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Great idea as described by Jade in class today.

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Make sure that all students are represented so that they can see themselves in the classroom.

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Empowering students to represent their knowledge in different ways. My students love using art to show their learning and it is very pleasant for them

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Usually I take breaks from the assignments or lesson plans to tell life stories or relate it to something that I have learned. By the end of the year, students know all about my friends and family. I also encourage students to relate their own stories and life into the class. No right or wrong answer, just relate your understanding of the world to the lesson.

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Allowing a space to have open, honest communication and valuing student input to conversations.

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I explain in the beginning of class that not everyone is ready to be in school. Sometimes, school is just a place that you can be at instead of being at home. Letting students know that people all have off days and that you can have an off day too. I'll take walks with students and just talk to them even if it doesn't have to do with the problem that they are going through.

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Create a safe space for students and encourage them to examine their feelings so that they can utilize the tools in the classroom to help regulate their emotions. Also, offering a time for students to share and talk about how they are doing (I love doing circles). Offering lessons and activities that are creative and calming such as art or reading stories.

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Have culturally inclusive or student created art in the classroom, hold spaces for student voice such as talking circles on various topics, and model the curriculum to be reflective of students' backgrounds and experiences.

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I like checking in with students every morning. We have a self regulation board in the back of the room to help students self regulation. I provide sensory tools when students are fidgety, I like the idea allowing students to bring something from home. Modeling mindfulness activities throughout the day really help students hone those skills.

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This is a concept that was frequently mentioned, but we didn’t receive specific examples of what that looks like. Instructors need granular details on restorative practices in order to better implement them.

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I like taking classes like this. It really helps me stay openminded. I also like reaching out to the local tribes to share their stories with the classroom.

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Acknowledge that there is always a bias, then identify bias narratives and include important missing context to provide a more well rounded understanding of historical events.

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https://implicit.harvard.edu/implicit/selectatest.html

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Preliminary Information

On the next page you'll be asked to select an Implicit Association Test (IAT) from a list of possible topics . We will also ask you (optionally) to report your attitudes or beliefs about these topics and provide some information about yourself.

We ask these questions because the IAT can be more valuable if you also describe your own self-understanding of the attitude or stereotype that the IAT measures. We would also like to compare differences between people and groups.

On the IAT, you may find it easier to pair certain attributes with one group of people compared to another. Your IAT results may depart from your personal beliefs.

Note: This site is designed for adults, aged 18 or older.

Data Privacy: Data exchanged with this site are protected by SSL encryption. Project Implicit uses the same secure hypertext transfer protocol (HTTPS) that banks use to securely transfer credit card information. This provides strong security for data transfer to and from our website. IP addresses are routinely recorded, but are completely confidential. For research purposes, data without directly identifying information is made publicly available. You can find more information on our Data Privacy page.

Important disclaimer: In reporting to you results of any IAT test that you take, we will mention possible interpretations that have a basis in research done (at the University of Washington, University of Virginia, Harvard University, and Yale University) with these tests. However, these Universities, as well as the individual researchers who have contributed to this site, make no claim for the validity of these suggested interpretations. If you are unprepared to encounter interpretations that you might find objectionable, please do not proceed further. You may prefer to examine general information about the IAT before deciding whether or not to proceed.

If you have questions about the study, please contact Project Implicit at questions@projectimplicit.net. To obtain more information about the study, ask questions about the research procedures, express concerns about your participation, or report illness, injury or other problems, please contact:

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I am aware of the possibility of encountering interpretations of my IAT test performance with which I may not agree. Knowing this, I wish to proceed I am aware of the possibility of encountering interpretations of my IAT test performance with which I may not agree. Knowing this, I wish to proceed using a touchscreen OR using a keyboard.

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On the next page you'll be asked to select an Implicit Association Test (IAT) from a list of possible topics . We will also ask you (optionally) to report your attitudes or beliefs about these topics and provide some information about yourself.

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Educate yourself on how to best support different students from different and diverse backgrounds -- and follow/listen the people who LIVE those identities to incorporate what works in the classroom. As a special education teacher, and someone who themselves had trauma and struggled with school due to ADHD, I think it is so important to be mindful of a student's cultural background, disabilities, trauma/home life, etc. and to always try to remain calm, neutral, and help the student co-regulate (by modeling yourself and being a safe space). Ask students what they need and want to learn about, and their own stories.

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Instructors who make a concerted effort to teach NAMSC and incorporate Indigenous values and history into their classrooms are constantly being judged by everyone — including ourselves. Instructors are judged by progressive groups as not being woke enough, and by conservative groups as being too woke. It’s really tough. So, more examples of how to find support would be very helpful.

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Making sure to have students' input/voices. Inviting local indigenous leaders, community members, family members, etc. into the classroom

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I am glad we got to have this session live.

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Value and promote critical thinking, empathy, student voices/choices, and continue to learn on your own (outside of academia/work which can often have an agenda or bias) from the peoples who live or are part of that community, whatever it is (disability, culture, race, etc.)

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adding cultural responsiveness to your calm down corners- sensory items like shells

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I'd like some resources for special education students and how to modify.

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I told my students I am participating in this professional development. After each class I come to school and tell my students, guess what I learned this week. They are always so eager to hear about the topics that we have covered well, and the things I wanted to revise based on what I've been learning.

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This erases key historical fact, leads to misrepresentation of marginalized communities. Making sure that I am modeling and being deliberate/ intentional with using alternative terms. I will work to create space to introduce alternative terms and judgmentally on people who are not yet using the terms.

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Work to remind students of how to use the sensory tools and emotional regulation space when we're feeling overwhelmed. If the student needs to leave the space they may do so for ___ minutes, and then they need to return. If they need more time to regulate then I can reach out for additional support. Using more de-escalation practices.

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https://awnnetwork.org/directory/jules-edwards/

https://disabilityrightsflorida.org/blog/entry/deaf_disabled_native_americans

https://learnplaythrive.com/podcasts/59-culturally-responsive-therapy-for-native-autistic-kids-with-jules-edwards/

https://www.nativedisabilitylaw.org/

https://xwi7xwa.library.ubc.ca/2020/11/26/spotlight-indigenous-disability-awareness-month/

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Autistic Women & Nonbinary Network (AWN)

# data[].attributes.attachment_link.title
Jules Edwards - Autistic Women & Nonbinary Network (AWN)

# data[].attributes.attachment_link.description
Jules Edwards is an Anishinaabe disability justice advocate. Guided by the Seven Sacred Teachings, her culture profoundly shapes her worldview, learning from ancestral wisdom while working to create a more equitable community for future generations. As a life-long learner, her professional development includes learning as a Leadership Education in Neurodevelopmental…