Under The Umbrella by RISEMTL C5

We are the Montreal cohort for RISE, a Canada Service Corps-funded program under the nonpartisan organization Apathy is Boring. Our theme this year is Gender Equality and we wanted to build a platform for those who do not have the language or knowledge to confidently participate in conversations about gender expression and reflect on their personal relationship to gender.

Nous sommes la cohorte montréalaise du programme «AGIR», une initiative de Service jeunesse Canada de l’organisme «L’Apathie c’est plate». Cette année, nous avons décidé de créer une plateforme qui permettra aux gens de partager leurs expériences d’expressions de genre et découvrir celles des autres dans le but de normaliser la réflexion de son genre et la façon de l’exprimer au quotidien.

Gender is a complex topic to approach because it is unique to each individual person. Yet, society has enforced the norm that gender can only mean two things, when in actuality, gender and how we express it goes beyond the binary.

La société a établi une norme selon laquelle le genre ne peut signifier que deux choses, alors qu’en réalité, le genre et la façon de l’exprimer vont au-delà de la binarité.

Over the course of 22 weeks, the zine has been brought to life by numerous contributions and submissions and we hope they speak volume to just how complex and unique gender is to every individual. We are proud to present to you the Under the Umbrella Zine! Happy reading! The Ambassadors of RISE Montreal Les Ambassadrices d’AGIR Montréal apathyisboring.com info@apathyisboring.com 514-844-2472

Nous avons eu l’occasion de créer un zine non seulement grâce aux nombreuses contributions de la communauté montréalaise, mais aussi grâce au travail acharné des ambassadrices de la cohorte. Nous espérons que cette lecture vous permettra d’élargir votre compréhension du genre et d’apprécier la complexité et l’unicité des expressions de genre. Nous sommes fières de vous présenter le zine Sous le parapluie! Bonne lecture!

Shekon,

Many of us are or are descendants of settlers, colonizers, immigrants, or descendants of those forcefully brought to this land, and we encourage you, the reader, to reflect on your own personal relationship to the land. As guests, it is important to remain critical of colonial histories and their present-day implications. In recognizing our place on this land, we have a responsibility to respect and protect the land and waters and to stay informed on ways in which we can actively support decolonization and Indigenous resistance. We invite readers to do so as well and learn more about Indigenous solidarity in their own communities. Check out our resource page at undertheumbrellamtl.com to learn more. *Unceded territory is land that was never ceded or legally signed away to the Crown or Canada.

Under the Umbrella is produced in Tiohtià:ke also known as “Montréal” which is on the unceded*, traditional & ancestral territory of the Kanien’kehá:ka, or “People of the Flint Nation”. This land is a place of gathering, story-telling, and exchange amongst many Indigenous peoples including the Kanien’kehá:ka, Haudenosaunee, and Anishinaabeg nations, who have existed on these lands since time immemorial.

Shekon,

Sous le parapluie a été créé à Tiohtià:ke, également connu sous le nom de « Montréal » qui se situe en territoire traditionnel non cédé* par les Kanien’kehá:ka, ou « Peuple de la nation Flint ». Cette terre est un lieu de rassemblements et d’échanges pour de nombreuses nations; les Kanien’kehá:ka, les Haudenosaunee et les Anishinaabeg. Ils ont habité ces terres depuis des siècles. Notre équipe est formée de descendant.e.s de colons, de colonisateurs, d’immigrant.e.s ou de descendant.e.s de peuple qui ont été amenés de force sur cette terre. En tant qu’invité.e, il est fondamental de rester critique vis-àvis notre passé colonial et de l’implication actuelle de ce dernier. En reconnaissant notre place sur cette terre, nous avons la responsabilité de respecter et de protéger la terre et les eaux tout en restant informés des moyens par lesquels nous pouvons soutenir la décolonisation et la résistance des autochtones. Nous vous encourageons à réfléchir à votre propre relation avec la terre que vous occupez. Nous vous invitons à en apprendre davantage sur la solidarité autochtone dans vos propres communautés. Consultez notre page de ressources à undertheumbrellamtl.com pour en savoir plus. * Les territoires non cédés sont des terres qui n’ont jamais été cédées ou légalement données à la Couronne ou au Canada.

Contents Artists bios

Le Lin - Queer (Qoo)

Feature artists bios

Barbara Papamiltiadou

Artsy Busy

Identité

Le Lin - TA: “he” and “she”

Sierra James - Thelines (Passingthrough)

Simone Larose - Arms that aren’t mine

Mitchell Crawford

Taina Mueth - Une femme

Laurence Philomène

Gabrielle Piggott

Non-binary Portraits (2016-2019)

Aurore Iradukunda

Gender ABCS and Resources

Pythia - The Sailor and the Mermaid

Glossary

Bicurious George - Hair

Glossaire

Barbara Papamiltiadou

Resources/Ressources

Social Standards

References/Références

Ambassadors

49 50 52

Annie Ohanian - Strong women don’t fit fragile egos

Sierra James - Signifier

What does gender expression mean to you?

Simone Larose - Willow

Thanks! Merci!

Artists bios BICURIOUS GEORGE (NON-BINARY TRANS, THEY/THEM/IEL) Poet, performer, politician IG | FB CHRISTOS DARLASIS AKA PYTHIA (HE/THEY (SHE IN DRAG)) My art is my one true passion and I love and live what I do. I’m a very motivated person and want to create and spread happiness and light through drag and my art, all the time. There’s nothing else I’d rather do than explore life through the lens of gender expression within my work. IG

MITCHELL CRAWFORD (HE/HIM) British animator/ illustrator living in Montreal. IG | Vimeo ANNIE OHANIAN (SHE/HER) A second year Concordia student studying English lit, she enjoys reading, writing, and always has to start her morning with coffee. IG LE LIN (THEY/THEM) Le Lin is a Teochew-Canadian multidisciplinary designer, artist, and activist based in Tiohtiá:ke/Montréal, Quebec. They love expanding and finding new ways to create art through printmaking, book-making, and digital web interventions. A strong believer that art should be an experience of healing, empathy, and connection, they explore thoughts and ideas that are authentic to their diasporic experience; these include gender, racialization, queerness, language, and identity. IG AURORE IRADUKUNDA (SHE/HER) Passionate. Driven. Community-oriented. Adventurous. IG GABRIELLE PIGGOTT (SHE, HER) I am a young, creative woman, currently studying at McGill University, entering the third year of my undergraduate degree. My major is Gender, Sexuality, Feminist, and Social Justice Studies with a double minor in Art History

and Communication Studies. I am a Montrealer born and raised. I am bisexual, biracial, and an anglophone in a French province, so I have felt most my life that I exist in a precarious, nondescript, liminal space. I find so much beauty and inspiration in these transgressive parts of my identity, I attribute my creativity largely to these aspects of my life. IG BARBARA PAPAMILTIADOU J’ai du mal à me décrire... Mais je vais essayer. Je suis hypersensible alors l’art c’est mon terrain de jeu. Je me sens comme un poisson dans l’eau, c’est le seul endroit où c’est encouragé d’avoir des émotions, un endroit où je me sens libre de trop réfléchir, un endroit pour être moi. IG SIERRA JAMES (SHE/HER, THEY/THEM) They are a queer writer and graduate student from Baltimore who is currently living in Montreal. IG SIMONE LAROSE (SHE/HER/ELLE)

FEATURE ARTISTS BIOS LAURENCE PHILOMENE (THEY/THEM) Laurence Philomene is a photographer based in Montreal, Canada. They use a blend of documentary, fine art and self portraiture to explore queer and trans experiences through high-saturated, caring and intimate images. Laurence’s work is informed by their lived experiences as a chronically ill, non-binary transgender artist coming of age amid the rise of social media. IG | FB ARTSY BUSY (THEY/THEM) Artsy Busy, is a gender bending clown, ready to break society’s standards of beauty. “In my every day, I feel scared and insecure. But Artsy makes me feel a lot more powerful, and a lot more like myself. Artsy is how I feel the most comfortable in life. It’s definitely a character, but also definitely a true part of me.” IG

TAÏNA MUETH (SHE/HER/ELLE) IG

ARTSY BUSY

What does gender expression mean to you? I think gender expression is different to everyone. I think it means something different for basically everyone. I’d say for me, it means how I feel spiritually or mentally. It’s just about how I feel inside. There is no physical aspect to it at all. I don’t believe in gender stereotypes. I don’t believe in a strict binary system. I think it’s what society made up for us to believe for whatever reasons. I don’t believe a certain haircut is more masculine, or that a certain outfit is more feminine. And I don’t think a certain body part can define your gender. I see everything as just something. I see everything as equal and on the same level, I don’t feel the need to differentiate anything. So what I’m trying to say is that gender isn’t a physical

thing, and never was. It’s a feeling. People love to tell us that our gender is about our appearance and what we show the world. But true gender expression is just not listening to these rules and making your own to fit your own standards. It’s caring about what you want to look like, what you want to be like, without conforming to any of society’s rules. I think the word ‘gender’ should just be ‘me’ because gender is how you see yourself, it’s the way you feel inside. How you see yourself is the only that matters in the end.

LE LIN

TA: “he” and “she” Early-twentieth-century China witnessed a surge of invented or reformulated terms and concepts that reinterpreted long-standing gender norms or principles in various ways. The differentiation between “he” and “she” in Chinese had appeared early in 1870s. The imperative to invent a Chinese equivalent to the female pronoun “she” in English was facilitated by the intensified language and cultural interactions between China and the West from the late nineteenth century onwards.

Arms that aren’t mine

why do i want them to be strong? as if my own strength wasn’t enough why do i need them to be someone else’s? as if i couldn’t protect myself why do i need them to tell me i am delicate? when all i want to be is unbreakable my skin tingles with the heat long after the arms have left like scars that fade slowly with time bitter reminders of longing for something i didn’t want didn’t need don’t have as if my own depth and shadow wasn’t enough to keep me company to keep me warm

SIMONE LAROSE

arms that aren’t mine strong, protecting wrapped around my soul my ribs and my delicate heart

TAINA MUETH

Une femme Qu’est-ce qu’une femme ? Je me pose gentiment la question Jamais réellement pris le temps d’incorporer cette conception Cette abstraction qui me fut imposer avant ma conception « Félicitations! C’est une fille! » La notion de genre avait déjà submergée mon petit corps L’étouffant dans les eaux amniotiques symboliques de la féminité Suffocant mon premier cri envers ce monde despotique Supprimant ma voix de façon systématique Lors d’un processus supposément si emblématique Qu’est-ce qu’une femme ? Je demande gentiment à mon ami Robert Il me répond quelqu’un qui appartient au sexe en mesure de concevoir un enfant Cette définition est autant restreinte que la place qui nous est réservée dans cette société

Ce jeu trop longtemps joué dont le but est la validation masculine L’institutionnalisation de l’oppression féminine

Et ne laisse aucunement entrevoir celle qui ne fond pas dans l’homogénéité Qui ne se laisse pas limiter par cette définition bornée Servant à les confiner comme si elles étaient détachées À la féminité, car elles étaient incapables à la fécondité Ou née dans un corps qui ne reflétait pas leur réelle quiddité Qu’est-ce qu’une femme ? Je demande gentiment à mes grands-parents “Et ensuite, Dieu créa Ève” Nos corps ont été politisés à pro-créer Pour assurer l’avenir de l’humanité Mais nous femmes n’avons jamais été mises en premier On a toujours dû seconder, accommoder, concéder, se déposséder “Derrière chaque grand homme, se trouve une femme”

Qu’est-ce qu’une femme ? Je demande gentiment à un passant “Quelqu’un de mature, pas enfantin” L’hypersexualisation des jeunes corps d’enfants Les jeunes corps élancés, déplumés contrairement à ceux desséchés Établissent de nouveaux standards de beauté Rendant certains corps hypervisibles et d’autres invisibles Cette infantilisation misogyne de notre féminité Afin qu’on puisse se plier à la patriarchie de notre société Afin qu’on puisse supporter les regards posés sans consentement Qu’est-ce qu’une femme ? Je demande gentiment à un nanti “C’est la beauté transformée en profit.” L’objectification dans le but d’une meilleure commercialisation La décision des personnes méritant d’être valorisée Comparativement à celui d’être déprécié Ce jeu trop longtemps joué

Conditionnées à vivre dans l’ombre des hommes Pour certaines, dans la noirceur totale Dû aux multitudes de couches de leur intersectionalité

Dont le but est la validation masculine L’institutionnalisation de l’oppression féminine Jusqu’à temps que cette limitation crée de fortes émotions Et qu’une femme en colère décide qu’il est temps d’un changement Mais cette colère est un empêchement à sa légitimation Car le cri d’une femme est toujours noyé Seulement entendu lorsqu’il finit par exploser Tel un nouveau-née criant contre l’humanité TAÏNA MUETH

GABRIELLE PIGGOTT Ovid’s Metamorphoses, The Myth of Hermaphroditus and Salmacis: The Normalization of the Hermaphrodite “The ambiguity of the intersex or transsexual individual has even more potential to wreak havoc on traditional conceptions of sex and gender than, say, the predilections of women who desire women; at least the latter can be positioned, or position themselves, decisively on one side of the binary divide and allow the belief in a permanent two-sex system to be maintained” (Zajko 2009). The gender binary describes the most common and widely accepted understanding of gender, that it is strictly male or female, and nothing can transcend these two categories. This perception of gender is so strongly reinforced however, intersex individual has been a phenomenon for all of recorded history. We can now comprehend intersex births scientifically but these occurrences as well as many other natural phenomena were once understood and explained through mythological accounts. The reading of the intersex figure offered by Ovid’s Metamorphoses, the myth of Hermaphroditus

and Salmacis, reinforces the gender binary, normalizing the perception of the hermaphrodite. Through the comparison of Hermaphroditus and natural intersex bodies, the presentation of one as normative and the latter as non-normative, we come to question the constructs that shape widespread perceptions of sex and gender in our world. If intersex bodies are largely viewed as abnormal when they are conceived and birthed as naturally as any gender-normative boy or girl child, we must ask ourselves what “normal” has come to mean. “Normal” then cannot be synonymous with natural as many argue, “normal means certified, approved, as meeting a set of normative standards,” standards that continue tobe reinforced throughout time until they become definitive (Warner 1999). Given Michael Warner’s definition of normal, Ovid’s perception of the hermaphrodite derives from a stigmaphobe perspective. Warner states that “the stigmaphobe world is the dominant culture, where conformity is ensured through fear of stigma” (Warner 1999). Whether

If our understanding of sex and gender is the gender binary, the natural existence of androgynous bodies only further reinforces that views on gender are entirely constructed. If the only two possible gender personas are male and female, but there are individuals born on a regular basis that do not fit either persona, how credible can the gender binary approach truly be? Feminist theorist, Judith Butler, argues that gender is “a constructed identity, a performative accomplishment which the mundane social audience, including the actors themselves, come tobelieve and to perform in the mode of belief” (Butler 1988). Bulter advocates that “gender is in no way a stable identity or locus of agency from which various acts procede,” from her view gender is simply “a stylized repetition of acts” (Butler 1988). It is arguable that even sex can be viewed as a construct given our ability to manipulate it

with the practices of genital and sex reassignment surgeries. The mythological account of the creation of the hermaphrodite offered by Ovid is ultimately unthreatening to gender norms and dominant views of gender. Outside of mythology the gender ambiguous body is viewed as threatening, so much so that the medical system has invested in the research that has provided us with genital surgery and sex reassignment surgery in order to satisfy the stigmaphobe mentality that dominates our reality (Warner 1999). Though gender/sex may in fact be constructs, the normative standards that exist to navigate them have become so established that it is difficult to mentally and physically free ourselves from their constraints. There is movement towards the reconceptualization of gender but in most areas of life, the idea that gender and sex are either male or female is an unbreakable standard. Even in the fantastical context of Ancient Greek mythology the gender binary reigns true.

*References included on page 48

Ovid and those who depict his myth present Hermaphroditus as non-threatening because of the “fear of stigma” is unknown, regardless the figure embodies the hegemonic sex/gender binary (Warner 1999).

Because of my short hair, I am often misgendered or told I am not feminine enough. The statement ‘’The future is androgynous’’ calls for fluidity in gender expression and exploration. AURORE IRADUKUNDA

PYTHIA

The Sailor and the Mermaid

This short film/drag performance is called “The Sailor and the Mermaid”. It features Pythia as both “The Sailor” and “The Mermaid,” referencing pop culture and horror films. The video reflects on themes of gender through my drag, spoofing the hyper-stereotypical gender roles within those characters. Oh, and eating the patriarchy!

19 Iâ&#x20AC;&#x2122;m a Greek immigrant, and I grew up in a very conservative small society, where queer art and gender expression do not exist. Art is my medium as a storyteller and entertainer, and spreading this light and love that is queer art with as many people as I can, is what I live for.

BICURIOUS GEORGE

Hair

To cut my hair short would be to violate the rules of a standard that asks me not to exist. To cut my hair short would be to see myself in another person at the club on a Saturday night, or at the corner on the street, where our eye contact is a double-sided mirror, where our recognition is based on the stereotype that allows us to be seen by giving us away. To cut my hair short would be an act of self-sabotage in the twisted game I play with my family every week at Sunday lunch. The game is called “Let’s Pretend That I’m a Woman Because Being Non Binary Isn’t a Thing”. I’ve always known the rules, because I have been punished for breaking them for as long as I can remember. In this dining room, my value as a person is predicated on my value as a woman. My performance is scored by the people I’ve known my whole life. The oldest judges are the most difficult ones to impress. Here, to be woman is to be the punch line in a joke that was never funny. To be woman is to burst into flames inside a bell jar. To be woman is to have long hair. My family doesn’t understand that my gender is not defined by what I choose to do or not do to my body, that who I am can not be broken down into what they can or can not see, that I am a both-neither boy-girl with long hair who wears a tampon. I am under no obligation to explain my identity to those who would invalidate it, to those who manage

It’s easier for everyone to see me for who I claim to be if I package myself as a stereotype that they can recognize. How can I be a boy if I don’t look like one? How can I be non-binary if I’m not androgynous? How do I maintain and protect my soul when it’s in a so-called biologically binary body that is woman in all the parts that matter and man only in what I choose to add or take away? How can I make sure that I am not performing my authentic self? At the club on a Saturday night, at the corner on the street, at every Sunday lunch? How do I decide whether or not I want to play this game anymore, and what the consequences might be if I choose to quit? At the most recent Sunday lunch I tell everyone that I’ve made a hairdresser’s appointment. I look around the room and remember that these judges are human, that they can be understood, and held accountable, and kept at a safe distance all at the same time. I realize that I can not be seen on their terms without becoming invisible to myself. I realize that this was never a game that I could win or lose. I make my decision. I forfeit.

to hurt me so deeply even though they love me so much. But it’s easier to refuse to answer questions if those questions are never asked. And so I do not wear my boxers, I do not wear my binder, I do not ask that people use my pronouns at Sunday lunch. Points are docked from my final score if I ask that people use my pronouns. The glance I share with the person in the club, on the street, has a mangled cousin in the glance I exchange with my uncle. His disdain is a knife wound in a heart that’s still unlearning the engrained concept of love as something that I have to earn. My aunt’s strike against “the transexuals” is a hammer blow to my ribcage. My father’s crack about “the gays” is a slap in my face. I realize that the only gays my grandfather will ever accept is the one my mother levels against me when I show up to lunch wearing my brother’s tie.

BARBARA PAPAMILTIADOU

LYRICS

I just want to keep my hairs under my arms over my legs And yes it’s true sometimes I like shaving them too I don’t have to justify, there’s no wrong there’s no right There’s only social standards but I fuck them I broke them down Could you without a please understand there’s no way for you to decide Who I’m supposed to be now take a sit shut your mouth I am in control Can you step back And just listen, listen to learn, listen to understand my words You didn’t chose the way you born but it’s your choice just to press pause Acknowledge that you don’t know that it is strange you don’t undertsand It’s okay to do mistake but now shut up give me a break Could you please give me back all this energy that I gave to you Could you please take back all this insults that you gave me too Could you please be satisfy by this issue Com on you’ve got to move on too I don’t care how you dress up Make up is not about gender Tender is not your sex So be yourself without complex We don’t have to justy, there’s no wrong there’s no right There’s only social standards but we fuck them We broke them down Let’s broke them down BARBARA PAPAMILTIADOU

Social Standards

Could you please give me back all this energy that I gave to you Could you please take back all this insults that you gave me too Could you please be satisfy by this issue Com on you’ve got to move on too

ANNIE OHANIAN

Strong women don’t fit fragile egos

Never ever shrink yourself to fit a fragile ego. They’ll try to make you feel small. This way,not that way, here we go. You might not always steal the show. You won’t always be good enough, Maybe a little too soft. Just a little too rough. Not quiet women enough. Quiet down, speak up. Orders that come from their egos. If their ego is so fragile they weren’t meant to hold a strong woman. Eat more, eat less. They’ll try to fit you into a box. Skinny girl, fat girl. Too little, too much. But if you soften up your edges, you lose your edge. That’s when you know you gotta let go. Never ever shrink yourself too fit a fragile ego. They tell us to toughen up, but our vulnerability is what makes us strong. We walk so the girls who come after us can run. We pave the path. Hoping that it’ll last.

Signifier

“It has never been too much for me To be reborn” That is the difficult fact of my body, harder than expected, how can you love someone like a pile of half-frozen leaves —what of my muddy banks, the traces of myself on your lips, a wax-candle vagabond — a dripping epiphany, the battered arches of my feet, the theory of me, the bow between my thighs the shifting of the earth and the groan of chafing, these ridged hips. Tell me I am salt, fit yourself into the bits left I have no name for, be my effigy; More the idea of woman than woman; placeholder, signifier I am microgestin-FE-built, Tiresias blind and double-blind. I came to you saying I was poisoned and you held me, undistillable

SIERRA JAMES

SIMONE LAROSE

Willow She is the part of me that never comes to light, she is the solitude that can come only from knowing you are different than the rest and that you will never be understood completely. She is the shadow self of womxn: she is the part that notices everything, the part that is sensitive to the universe, the part that feels alone, and the part that is never allowed to be expressed.

What she likes the most, what she really cherishes and what she keeps for herself, is riding the metro. When her friends complain about the long lines, the heat, the smell, the cramped spaces at rush hour, she just nods along. She doesn’t engage but she doesn’t reveal how she truly feels. Because she is superstitious and believes that if she shares her love, the magic will disappear. (She doesn’t yet know that sharing only amplifies the magic).

On Monday mornings, at six-forty-two in the morning on the Red Line, she witnesses the start of rush hour. Willow sits quietly as the whole city wakes up and gets ready for Monday and for Work. She knows that by seven, the cars will start to fill up slowly. The car fills up with people half asleep (are they ever really awake?), holding on to coffee mugs and newspapers. People heading to jobs they love, people heading to jobs they hate, people coming home from night shifts. The energy on Monday mornings is one of Duty and Wishing - wishing that the Weekend didn’t have to end and that Reality didn’t have to set in (as if Weekends lived outside of Reality). Sometimes on Thursdays, Willow will hit prime time rush hour on the way home at five-thirty-four. The coming and going washes over the station, like a waterfall you can never stop. There is a rush in everyones step, a rush to get home and to get fed and to get out of Work. She walks slowly, taking the flow of the people wherever it takes her (she often misses two trains because of this). Eventually, she’ll make her way to the

Willow took the metro everyday precisely forty-three minutes before she had to be at work. This would give her enough time to walk slowly from the station towards work, looking up at the sky. She worked in a shop that sold soap, and she worked whenever the soap-maker wanted. Willow declared loud and proud to whoever would listen that this job suited her perfectly. She got to smell all day, talk to strangers and keep odd hours. Her favourite soap is a lime and cedar concoction, a scent that makes her feel alive. She could sell it to anyone out of pure love (and she does).

right platform, onto the right train and into the right car. She will stand, close to everyone else, swaying in time with them and the train. She loves to close her eyes and feel the movement in her limbs and marvel at the fact that they know exactly how to keep her upright and adjust her balance. She never listens to any music, she loves to listen to the bits of conversations she can hear, the music blaring through someone elseâ&#x20AC;&#x2122;s headphones, the Woman announcing the stops. Willow is constantly amazed that so many people can be so quiet, can force themselves to whisper, are forced to respect each others tolerance of Quiet. The silence is loud and deafening, the silence is imposed and oppressing, the silence is always there, even when people whisper. During rush hour, she barely has space to breathe, to move. The car is full, people pressed up against the doors, the windows, holding on to the handrails or holding on to each other. Being so close to people without knowing them is sharing a kind of raw intimacy. Willow thinks it is strange to be face to face with someone and not speak, as if they werenâ&#x20AC;&#x2122;t experiencing the same thing.

If she closes up the shop on Sundays, she will take the time to walk over to the metro door that will let her off at exactly at the right part of the platform where the stairs are. On Sundays, the people are relaxed and sleepy. Willow likes to sit by the window and look at how the lights and colours blur as the metro races by. She sometimes stands on the platform and lets the wind from the cars wash over her and through her hair. She feels like this is where her soul gets clean, gets moved and where she is most linked to the whole ecosystem of the city. She knows every person in this city has felt that gush of wind underground, and she wonders if they feel it shift their inner workings. Does it remind them of storms? Of the kind of wind thatâ&#x20AC;&#x2122;s so strong it will blow you off your feet? Of the moment when as a kid you would ride the swing and the whole world would stop and converge? In the summer, on Fridays, the metro is full of people glowing and excited. The world seems open to them, the night is open to them, all they have to do is get on the Yellow Line and get off

During the winter, the same heat exists, in between down coats and layers of scarves. Bundled up outside, only to immediately swelter inside. This is heat needed to survive the winter, to survive the cycle of seasons that asks us to

slow down. This heat is what allows us to keep the unnatural pace all year round. When Willow waits for the metro on Tuesday afternoons, she thinks of the soap she is going to make to reflect the crisp smell of the ice cold air. On days like this, she revels in the moment when she leaves the station and the cold takes her breath away.

six stops later and head out into the warm summer night. She loves it when couples hold hands, and head out blissfully under a setting sun, heading into the Big City with love in their hands. Willow notices that on these nights, the Quiet is light and happy. She loves it when the stop near the Opera House has a platform full of older men and women in their best suits, holding space for Theatre and chatting about the Art they have just lived through in a big room filled with strangers. At the station near the Park, the teenagers get off with large bags, heading out to meet their own shadows. These summer nights are full of hope, lust, love, sweat and Art. The heat from the metro is unbearable, glistening everyones upper lip and everyone is sweating into Perfect Outfits. And yet, this is when the city blooms, underground and humid.

LE LIN

Queer (Qoo) China is home to the worldâ&#x20AC;&#x2122;s largest lesbian, gay, bisexual, transgender, and queer (LGBTQ) population. Until a decade ago, LGBTQ people were an invisible and hidden population in Chinese society. Although legal persecution was repealed in 1997, discrimination against LGBTQ people still exists. While not directly prohibiting LGBTQ-related programmes, the State Administration of Press, Publication, Radio, Film and Television of China censors them as unsuitable for the general population. The same censorship is applied on the web and on social media apps, making it hard for anybody to access LGBTQ related content. Such discrimination against LGBTQ people has wider implications for all of society.

BARBARA PAPAMILTIADOU

Je suis hypersensible alors l’art c’est mon terrain de jeu. Je me sens comme un poisson dans l’eau, c’est le seul endroit où c’est encouragé d’avoir des émotions, un endroit où je me sens libre de trop réfléchir, un endroit pour être moi.

Identité Identité mon amour tu n’es qu’un choix C’est un peu réducteur mais réduire ça me redonne du pouvoir parfois Identité mon ami.e dis moi pourquoi Faudrait que je me détermine en fonction de codes que je ne reconnais pas Identité ma souffrance autant autant que ma délivrance Parfois tu me fais aimer ma ressemblance d’autres fois haïr ma différence S’identifier au fond c’est quoi C’est autant ce qui me rapproche et me départage de toi Trace trace identité pas une race Passe passe identifié.e comme une connasse Ramasse ramasse ce qu’on pense de toi quoi que tu fasses L’identité ton amour c’est pas mon choix C’est un peu réducteur et réduire ça leur donne trop de pouvoirs parfois

L’identité ton ami dis moi pourquoi Faudrait que tu me détermines en fonction de codes que je reconnais pas L’identité ma souffrance autant que ma délivrance Parfois tu me fais haïr ma ressemblance d’autre aimer ma différence L’identité au fond c’est quoi C’est qui qui choisit qui quoi quand fait de nous qui de nous quoi Retrace retrace de nouvelles frontières Passe passe fais exploser les barrières Je m’en bats la race je ne ferais pas ce qu’on attend de moi que je fasse Identité mon trésor tu n’es qu’à moi Que tu sois inconstante, moi ça me remplit de joie On me dit qu’il faut choisir, bah j’ai fais mon choix Mon corps mon esprit sont un et multiple à la fois et de changer ils n’en finissent pas Identité j’aime vibrer à ta fréquence Je me sens vivre et libre dans cette errance BARBARA PAPAMILTIADOU

PAROLES

Thelines

SIERRA JAMES

(Passingthrough) Thelines (Passingthrough)1

Wentmad, Tackedin

Streetslookingforyou; Missingyou

Dyin’andgoin’

summerlightning Eyesagain

Manytimes

“women like- me”

Musicstopped

Feltmyself

Queensisters

Existedsince

Policevan

Thererememberingyou

andpunching

I’mwritingyou

Thelines Hisface vise

Months,and

Imight

Wasunder myfingers andfree

Bloody,needing

us he-shes

Youlaid

yourjeans tootight

I’djust wouldmemoris

andyour hair,your hair

Ashes,bruises

oohwoman

Knowingeach

Wouldyou

lo vers

Youdid.

Finallygive

Weheard andlaughed

wasn ’tyou Awound.

1 Taken from a badly-rendered digital copy of Stone Butch Blues by Leslie Feinberg

It was only after my teenage years that I had learned that not only gender identity is a spectrum but that gender expression and sexuality are separate spectrumâ&#x20AC;&#x2122;s that makes conforming to the male and female archetypes unrealistic. I wanted to show the variety of gender identity and how much gender expression fits outside the male and female gender norms.

MITCHELL CRAWFORD

LAURENCE PHILOMÃ&#x2C6;NE

This ongoing work documents a range of non-binary identities through collaborative portraits of gender-non-conforming youth. The project aims to inspire and educate viewers to look at the individuals I am photographing outside of gendered expectations, and to reflect on various ways that androgyny can present itself. These portraits also serve as a historical document for the vibrant community that I am a part of. I began working on this project in 2016, as I was witnessing a rise in trans representation in mainstream media, but did not feel like it accurately represented the diversity of my community. As a trans photographer myself, I want to shift the gaze of cisgender photographers profiting off of trans bodies, and to show trans people having agency over their own identities. I have been photographing individuals I meet both in my direct community in Canada, as well as through online networking, who identify as non-binary/transgender, or gender non-conforming in a multitude of ways. For each portrait, I conduct a preliminary interview with the person I am photographing and ask them what their ideal self presentation is, and how theyâ&#x20AC;&#x2122;d like to be portrayed. We then create portraits collaboratively in my studio space, or in an environment of their choice. This work is all about intimacy, vulnerability, and care. It is not an objective telling of the truth but rather a love letter to my chosen trans family: showing the beauty that I see in them, and what it is about their existence that inspires me. I want to live in a world where the gender binary isnâ&#x20AC;&#x2122;t upheld as an excuse for violence against those who do not fit into it. Non-binary trans people exist - we are here, and we are thriving.

NON-BINARY PORTRAITS (2016-2019)

Gender ABCS and resources

GLOSSARY ADVOCATE: a person who actively works to end intolerance, educate others, and support social equity for a marginalized group

characteristics.

AGENDER: Not identifying with any particular gender; sometimes referred to as “nongender.”

EXPERIENCED GENDER: The gender with which a person identifies.

ANDROGYNE: a gender expression that has elements of both masculinity and femininity ASSUMED GENDER: The gender a person is assumed to be by society, based on their sex assigned at birth and/or their gender presentation. BIOLOGICAL SEX: A scientific term used to classify bodies by an aggregate of sex chromosomes Bigender: Identifying with two genders or non-binary identities. CIS-PERSON: Someone who lives and identifies as the same sex that they were assigned at birth CROSS-DRESSER: A person who permanently or occasionally presents a gender expression different from the one associated with their usual gender identity. DESIGNATED SEX AT BIRTH: The sex a person is designated at birth based on their physical

FEMME PRESENTING: Describes someone who expresses gender in a feminine way. Someone who is feminine-presenting might or might not also be feminine-of-center and vice versa. GENDER BENDING: The act of blurring gender roles and defying stereotypes. Gender binary: The classification of gender into two distinct, opposite forms of masculine and feminine, whether by social system or cultural belief GENDER DYSPHORIA: Gender dysphoria is a condition where a person experiences discomfort or distress because there’s a mismatch between their biological sex and gender identity GENDER EXPRESSION: the external expression of one’s gender identity, which can include appearance, behavior, and voice. GENDER IDENTITY: a person’s sense of what gender(s), if any, with which they identify. This is a person’s internal sense. GENDER-FLUID: a person whose gender identity or expression changes or shifts along the gender spectrum.

ALLY: This term describes an individual with social or economic privilege who engages in practices that challenge and transform ideas, values, and behaviors that afford others less privilege.

DRAG KING - DRAG QUEEN: someone who performs masculinity-femininity theatrically.

GENDER NONCONFORMING: A term used to describe some people whose gender expression is different from conventional expectations of masculinity and femininity. GENDER ROLE: Behaviors and beliefs that a cultural group deems appropriate for people based on their designated sex. HORMONE THERAPY: treatment used to impact development of secondary sex characteristics.

INTERSECTIONALITY: The concept of intersectionality recognizes how each person simultaneously exists within multiple and overlapping identity categories INTERSEX: A term that refers to a person whose primary sexual characteristics at birth do not meet the medical criteria of the male or female sex. The term ÂŤintersexÂť refers to biological sex features. It does not refer to sexual orientation or gender identity. MASC PRESENTING: Describes someone who expresses gender in a masculine way. Someone who is masculine-presenting might or might not also be masculine-of-center and vice versa. MISGENDER: when someone uses the wrong pronoun or term to refer to a person NON-BINARY: a person whose gender identity does not align with a binary understanding of gender such as man or woman. (gender-queer) PRONOUNS: A personal pronoun chosen by a person that matches their gender identity. (He/ She/They/Zir/Ze...)

QUEER: A person whose sexual orientation or gender identity differs from the normative binary vision of gender and sexuality. QTPOC/QTBIPOC: (Queer, trans, black, indigenous people of color) QUESTIONING: referring to a person who is uncertain of their own gender identity or sexual orientation. SEX ASSIGNED AT BIRTH: the sex of a person based on their primary sexual characteristics at birth. SEX REASSIGNMENT SURGERY: medical term to describe these surgical procedures. SPECTRUM: term that is often paired with sex or gender to recognize that people may have a range of experiences (and realities) in both of these aspects of identity. TRANSGENDER: A person whose gender does not align with their gender assigned at birth. TWO-SPIRIT: An umbrella term used by some Indigenous peoples across Turtle Island (North America) to describe those who embody diverse gender and sexual identities. The contemporary term reflects the historical acceptance of two-spirit people in pre-contact times. More specific and historical definitions vary from community to community.

GLOSSAIRE

ALLIÉ(E): Une personne qu’ayant des privilèges sociale et économique qui s’engage dans des pratiques qui (challenge and transform) des idées, valeurs et habitudes qui donne moins de privilèges aux autres. ANDROGYNE: état d’une personne dont le sexe ne peut pas être clairement déterminé selon l’expression de genre. BIGENRE: une personne dont l’identité de genre correspond à deux genres. BINARITÉ DE GENRE: Système de pensée selon lequel le genre est binaire (homme ou femme) et influencé par le système social ou par croyance culturelle BROUILLAGE DES GENRES: action de rendre floues les frontières qui divisent les genres et de déconstruire les stéréotypes. CHIRURGIE AFFIRMATION DE GENRE: Chirurgie permettant de modifier les caractéristiques sexuelles initiales d’une personne pour lui attribuer les caractéristiques du genre voulu. CISGENRE: une personne dont l’identité de genre correspond à son sexe assigné à la naissance. BISPIRITUEL: Terme utilisé par certains peuples autochtones de l’Île de la Tortue (Amérique du

Nord) pour décrire ceux qui incarnent diverses identités sexuelles et de genre. Le terme contemporain reflète l’acceptation historique des personnes bispirituelles. Des définitions plus spécifiques et historiques varient d’une communauté à l’autre. DÉFENSEUR: Une personne qui travaille activement pour mettre fin à l’intolérance, éduquer et mettre en place l’équité sociale des groupes marginalisés. DRAG KING - DRAG QUEEN: quelqu’un qui exprime la masculinité-féminité de façon théâtrale. DYSPHORIE DE GENRE: La dysphorie de genre est une condition où une personne éprouve de l’inconfort ou de la détresse en raison d’un décalage entre son sexe biologique et son identité de genre EN QUESTIONNEMENT: une personne qui s’interroge quant à son identité de genre ou à son orientation sexuelle EXPRESSION DE GENRE/PRÉSENTATION DE GENRE: l’expression externe de son identité de genre, qui peut inclure l’apparence, le comportement et la voix. GENRE AFFIRMÉ/RESSENTI: Genre dans lequel une personne se reconnaît. GENRE FLUIDE: une personne dont l’identité

AGENRE/NON GENRÉ(E): Se dit d’une personne qui ne se reconnaît dans aucune identité de genre.

ou l’expression de genre se déplace le long du spectre du genre.

diffère de la vision binaire normative des genres et des sexualités.

IDENTITÉ DE GENRE: sensation intérieure et profonde de se situer quelque part le long du spectre du genre.

QTBIPOC: personnes queer, trans, noires, autochtones ou racisées

INTERSECTIONALITÉ: la situation de personnes subissant simultanément plusieurs formes de stratification, domination ou de discrimination dans une société

INTERSEXE: Terme qui désigne une personne dont les caractères sexuels primaires à la naissance ne répondent pas aux critères médicaux du sexe féminin ou masculin. Le terme « intersexe » se rapporte aux caractères du sexe biologique. Ils ne désignent ni l’orientation sexuelle ni l’identité de genre. MÉGENRER: attribuer à une personne, intentionnellement ou non, un genre qui ne correspond pas à son identité de genre. - ex: NON BINAIRE: une personne dont l’identité de genre se situe en dehors du modèle de genre binaire. (de genre queer) NON CONFORME AU GENRE: Un terme utilisé pour décrire des individus dont l’expression de genre est différente des attentes conventionnelles de masculinité et de féminité. PRONOMS: pronom personnel choisi par une personne et qui s’accorde avec son identité de genre. (ajouter des exemples) QUEER/ALLOSEXUEL/ALTERSEXUEL: personne dont l’orientation sexuelle ou l’identité de genre

RÔLE DES SEXES: Comportements et croyances qu’un groupe culturel juge appropriés pour les personnes en fonction de leur sexe désigné. SEXE ASSIGNÉ À LA NAISSANCE: Sexe d’une personne déterminé d’après ses caractères sexuels primaires à la naissance. SEXE BIOLOGIQUE: terme scientifique pour désigner l’état biologique d’une personne, comme masculin, féminin ou intersexe. SEXE PRÉSUMÉ: le sexe présumé d’une personne selon les normes sociales, en fonction de son sexe attribué à la naissance et/ou de sa présentation de genre. SPECTRE: terme qui est souvent associé au sexe ou au genre pour reconnaître que les gens peuvent avoir une gamme d’expériences et de réalités TRAITEMENT HORMONAL: traitement médicale pour modifier les caractéristiques sexuelles secondaires TRANSGENRE: une personne dont le genre ne correspond pas à celui qui lui a été assigné à la naissance. TRAVESTI: personne qui, de manière permanente ou occasionnelle, présente une expression de genre différente de celle qui est associée à son identité de genre habituelle.

RESOURCES/RESSOURCES

AlterHéros’ mission is to foster the development of individuals in relation to their sexual orientation, gender identity, and sexuality. AlterHéros est un organisme communautaire à but non lucratif dont le siège social est à Montréal, au Québec, Canada. ASTTEQ: ASTT(e)Q aims to promote the health and wellbeing of trans people through peer support and advocacy, education and outreach, and community empowerment and mobilization. ASTT(e)Q a pour mission de favoriser la santé et le bien-être des personnes trans par l’intermédiaire du soutien par les pairs et de la militance, de l’éducation et de la sensibilisation, de l’empowerment et de la mobilisation. Center for Gender Advocacy : The Centre for Gender Advocacy (the Centre) is an independent, student-funded, Concordia University organization, mandated to promoting gender equality and empowerment particularly as it relates to marginalized communities. Le Centre de lutte contre l’oppression des genres (le Centre) est un organisme indépendant, financé par les étudiant.e.s de l’Université de Concordia, dont le mandat est de promouvoir l’égalité entre

les genres et l’autonomisation, particulièrement au sein des communautés marginalisées. Canadian Centre for Gender & Sexual Diversity: Canadian Centre for Gender and Sexual Diversity works to stop bullying, discrimination and homophobia in schools and communities in Canada, and abroad. Le Centre Canadien de la Diversité des Genres et de la Sexualité travaille à mettre fin à l’intimidation, à la discrimination et à l’homophobie dans les écoles et les communautés au Canada et à l’étranger. Commission des droits de la personne et des droits de la jeunesse: The CDPDJ’s mission includes the following responsabilities: Inform the public, Investigate cases of discrimination and exploitation,, make recommendations to the Québec government,, undertake and promote research on fundamental rights and freedoms, offer an advisory service for employers and decision-makers, monitor the application of equal access to employment programs, and cooperate with any organization, dedicated to the promotion of human rights and freedoms, in or outside Québec. La CDPDJ inclut les responsabilités suivantes: Informer le public, faire enquête sur des situations de discrimination et d’exploitation , faire

Alterhéros:

des recommandations au gouvernement du Québec, produire et favoriser les recherches sur les droits et libertés, offrir un service-conseil aux employeurs et aux décideurs, veiller au respect des programmes d’accès à l’égalité et coopérer avec toutes les organisations vouées à la promotion des droits et libertés de la personne, au Québec ou à l’extérieur. Fruition Montreal:

(English only) Fruition is a QTBIPOC creative’s collective based in Montreal that is dedicated to providing safer, inspiring and communal spaces for marginalized queer, trans, black and indigenous youth of colour. Groupe de Recherche et d’Intervention Sociale: GRIS-Montréal, which stands for Research and Social Intervention Group, is a non-profit community organization that demystifies sexual orientation and gender identity Le GRIS-Montréal (Groupe de Recherche et d’Intervention Sociale) est un organisme communautaire à but non lucratif qui démystifie les orientations sexuelles et les identités de genres Head & Hands: Head & Hands strives to promote the physical

and mental well-being of youth and offers medica, legal, and social services to Montreal youth. À deux mains s’efforce de promouvoir le bien-être physique et mental des jeunes et offre des services médicaux, juridiques et sociaux aux jeunes de Montréal. Interligne: Interligne is a first response centre that provides help and information to those concerned with sexual orientation and gender diversity. Interligne est un centre de première ligne en matière d’aide et de renseignements à l’intention des personnes concernées par la diversité sexuelle et la pluralité des genres. Jeunes Queer Youth: JQY is a program run by an alliance of five Montreal community organisations: AIDS Community CAre Montreal )ACCM), Action Santé Travesti(e)s et Transsexuel(le)s du Quebec (ASTT(e)Q, the Montreal Coalition of LGBT Youth Groups, Project 10 and Rézo). JQY est un programme propulsé par cinq organismes communautaire de Montréal: AIDS Community CAre Montreal )ACCM), Action Santé Travesti(e)s et Transsexuel(le)s du Quebec (ASTT(e)Q, the Montreal Coalition of LGBT Youth

Groups, Project 10 and Rézo).

Queer McGill:

L’astérisk:

(English Only)

L’astérisk is a non-commercial and bilingual safe(r) space for 2SLGBTQIA+ youth ages 14 to 30 years-old.

Student service by queer students for queer students

PFLAG Canada: (English only) PFLAG Canada is a national charitable organization, founded by parents who wished to help themselves and their family members understand and accept their LGBTQ2S children.. Project 10: Project 10 works to promote the personal, social, sexual and mental well being of lesbian, gay, bisexual, transgender, transsexual, two-spirit, intersexed and questioning youth and adults 14-25. Projet 10 travaille à promouvoir le bien être personnel, social, sexuel et mental des jeunes et adultes lesbiennes, gais, bisexuel(le)s, transgenres, transsexuel(le)s, bispirituel(le)s, intersexués et en questionnement agé(e)s entre 14 et 25 ans..

(English Only) The West Island LGBTQ2+ Centre seeks to provide a safe space for LGBTQ2+ individuals to explore their sexual and gender identities and acts as a community resource for education and advocacy.. -Indigenous Ally Toolkit

L’astérisk est un espace bienveillant bilingue et non-commercial pour les jeunes 2SLGBTQIA+ agé.e.s de 14 ans à 30 ans.

West Island LGBTQ2+ Centre:

REFERENCES/RÉFÉRENCES Cliquez Justice. (n.d.). « F », « M », « X » : LE GENRE ET LES PIÈCES D’IDENTITÉ AU CANADA. Cliquez Justice. Editorial Team of the LGBT Community Center of New Orleans. (2014, January 27). Useful Vocabulary for Sexual and Gender Minorities. LGBT Community Center of New Orleans. Egale Canada Human Rights Trust. (2013, March). Glossary of Terms. Egale.

Gender Binary. (2020, February 27). In Wikipedia. Human Rights Campaign. (n.d.) Glossary of Terms. Human Rights Campaign. Killerman, S. (n.d.) Comprehensive* List of LGBTQ+ Vocabulary Definitions. It’s Pronounced Metrosexual. R29 Editors. (2018, June 1). Gender Nation Glossary. Refinery29. Stonewall. (2017). Glossary of Terms. Stonewall. Translation Bureau. (2019, February 22). Gender and Sexual Diversity Glossary. Government of Canada.

OUTSaskatoon. (n.d.). Two Spirit. OUTSaskatoon. Ontario Public Services. (2018 February). OPS Bilingual Glossary on Gender Identity. Government of Ontario. Montreal Aborginal Reference Guide: WORKING COMMITTEE ON EMPLOYABILITY-TRAINING-EDUCATION of the MONTREAL URBAN ABORIGINAL COMMUNITY STRATEGY NETWORK. ----“The Normalization of the Hermaphrodite” by Gabrielle Piggot Butler, Judith. 1988. “Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory.” Theatre Journal 40(4): 519-531 Warner, Michael. 1999. The Trouble with Normal: Sex, Politics, and the Ethics of Queer Life. Cambrdige, MA: Harvard University Press.

Ambassadors

Top (left to right): Francesca Pastore, Monique Ling, Sarah Teixeira-Barbosa, Carla ClaveauFerreira, Isabelle Oke, Divya Jain

Bottom (left to right): Rachael Thomas, Hayat Said, Camille Georges, Perrye-Delphine Seraphin

What does gender expression mean to you?

CAM

RACHAEL

To me the expression of gender is how you chose to tell the world who you are. It is completely fluid and can change every day. I see gender expression as how “you’re feeling yourself”.

To me, gender expression means the end of the world as we know it. It’s admitting that unimagined realities are just that. It is recognizing the possibility of a world that accommodates people on their terms. Inherently empathetic, gender expression is the future that can’t come soon enough.

To me It means connecting a part of yourself with your reality, with community, concepts and things in your world.

PERRYE To me, gender expression means showing the you within yourself to the world.

FRAN Gender expression, to me, means showing the world who you are in whatever way best describes your soul.

SARAH To me, gender expression is having the space and the choice to reflect and question different aspects related to gender and our identity. It’s a tool that I have used to allow myself to unlearn what society has ingrained in me regarding gender, and open myself up to exploring my gender and my identity on a more authentic and personal level.

MO Gender expression for me is something that I haven’t quite figured out, but so far I think it is a way of expressing how people relate to their gender in a way that feels comfortable to them. It can be something that is displayed to the world, but it may not always reconcile with cishetpat norms.

CARLA I see gender expression as the freedom to unleash one’s identity.

DIVYA Gender expression is showing the society the way you want to be acknowledged as

ISSA

Thanks!

Merci!

The Under the Umbrella Zine would not have been possible without the continued support of Apathy is Boring and the RISE program.

Le zine «Sous le parapluie» n’aurait pas été possible sans le soutien d’Apathie c’est plate et le programme AGIR.

Thank you to our Montreal RISE Project Coordinator, Camille Georges for her continuous help, guidance and support that has allowed us to challenge the way we think and bring our ideas to life.

Merci à notre coordonnatrice du programme AGIR de Montréal, Camille Georges pour son aide, ses conseils et son soutien. Elle nous a poussé à nous remettre en question et à donner vie à nos idées. Nous en sommes énormément reconnaissantes.

Thank you to our mentors, Toni and Juice, who opened our minds to new perspectives and ways of thinking that encouraged us to reflect beyond what we already knew. Thank you to all those who submitted their work to the Zine and thoughts on what gender expression means to them. A huge thank you to Niti Marcelle Mueth, our graphic designer, she knew how to put her personal touch while achieving our vision for the zine. Last, but certainly not least, thank you to each and every one of the ambassadors that made Under the Umbrella possible. This project would not have happened without their determination, hardwork and willingness to have the uncomfortable discussions and help others do the same.

Merci à Toni et Juice, nos mentors, qui ont ouvert nos horizons et nous ont encouragés à réfléchir au-delà des nos connaissances initiales. Merci à tous ceux et celles qui ont soumis des œuvres au zine. Un énorme merci à Niti Marcelle Mueth, notre graphiste, elle a su mettre sa touche personnelle tout en réalisant notre vision pour le zine. Enfin et surtout, merci à chacune des ambassadrices qui ont rendu ce projet possible. Ce projet n’aurait pas vu le jour sans votre détermination, votre travail acharné et votre volonté à vouloir changer votre société. Merci d’avoir été des piliers à travers ce long, mais si enrichissant parcours.

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