Harpy*s Vol. III Issue I

CONTRIBUTORS

Austin Wetzel

Class of 2024

Major in Digital Technology and Culture

Eman Ahmed

Class of 2023

Double Major in Digital Technology & Culture, and Humanities

Kenzie Deppe

Graduate Student

Major in History

A.K.

Class of 2023

Major in Anthropology and Psychology

Talia Cangialosi

Class of 2024

Major in Psychology

Hannah Paine

Class of 2026

Major in Environmental and Ecosysem Science

Zakiya Pruitt

Class of 2024

Major in Digital, Technology, Culture & Computer Science

Savannah Fesler

Class of 2024

Major in Political Science and Women's Studies

EDITORS

Julia Schuehle

Co-Editor

Clany Wauran

Co-Editor

ADVISORS

Amy Sharp Director

Lorena Cruz

Student Services Advisor

COORDINATOR

Phennah Reid

Student Social Media Coordinator

Letter from Editors

I feel so privileged to have gotten the opportunity to work for the Women*s Center for the last year and a half as a co-editor for Harpy*s Magazine. Getting to connect with individuals with the same passion for social justice has no doubt been the most rewarding part of the this job, and the community it has introduced me to in Pullman is something I am extremely grateful for. The Women*s Center and Harpy*s Magazine has taught me so much about team work and inclusivity, and has allowed me the space to express my passion for and knowledge of what it means to uplift marginalized groups in a heteronormative, patriarchal environment. The exposure and experience I've been granted with from working for the W*C has allowed me to learn about the importance of diversity and uplifting voices that aren't always valued in society. Thank you Amy and Cruz for your guidance and for being such a great support system during my time here, and thank you Clany and Phennah for being the best Digital Media Team I could ask for. I will miss working with such strong, intelligent and outgoing women and look forward to seeing how the next Harpy*s team shows out in the future.

Julia Schuehle

Love,

Letter from Editors

I am so grateful to have worked with Harpy*s and the Women*s Center for 3 years as a co-editor and social media coordinator. It is my last year as an undergraduate and has learned a great deal about myself, my community and the world I live in. As a first year, I went to the Women*s Center during orientation and remembered the hidden gem a random building had to offer. A year later little did I know I had applied for a remote/hybrid position at the same center. This position was the first to allow me to apply knowledge to a passion, a purpose I care about. Not to mention I have met intelligent, driven, creative individuals to collaborate with who have inspired me to create. I want to thank Amy Sharp, Women*s Center Director for providing this rewarding opportunity, past student advisor Jackie Sednao and current Lorena Cruz for guiding me, and my team Julia and Phennah for being my friends and amazing coworkers. My family and friends are my biggest cheerleaders that motivate me, and I hope they are proud <3 Harpy*s will always be one of the highlights of my college career and I look forward to seeing future edits.

"HOLDFAST TO YOURSELF. LIFE HAPPENS WITH OR WITHOUT YOU"

Art by Austin Wetzel

"TO REMINISCE...BUT NOT TO MISS"

Poem by Eman Ahmed

FOOTNOTES

CREATED BY LUCY PERRY

Poem by Eman Ahmed

BLACKQUEERRESISTANCEANDARTOFDRAG

By Kenzie Deppe

Drag culture as we know it now has a long and important history one that is rooted in Black queer culture and resistance. It played a critical role in the formation of visible Black queer communities, and influenced and inspired other queer communities. This institution, which, in the early twentieth century, came to serve as a site of resistance against, and protection from, homophobia and transphobia, can teach us much about resistance, accommodation, and queer change over time. As a white nonbinary person, I first became interested in drag after being placed on the planning board of my undergraduate college’s annual drag show. Realizing how little I knew about the history of drag culture, I strived to learn more. As I continue to study drag histories, I also continue to be convinced that such unsung histories have much to teach us all in our struggles for liberation, particularly regarding the power of persistence and determination

Drag balls began to appear after the end of the Civil War, and after emancipation was declared and claimed. Formerly enslaved Black people began to migrate into northern states and cities, becoming part of the Great Migration. While Black gay and gender non-conforming people had existed previously, this was one of the first times they were given the chance to organize and attend events made for and by them Drag balls were among the spaces created by new, emerging Black urban communities. The first documented ball was held in New York City in 1869 with the tradition reaching popularity among the local Black community by the 1890s; by this time masquerade balls had started to spread to other northern and mid-Atlantic cities (1). The most popular of these balls was held annually at Harlem’s Hamilton Lodge in New York. Cross-dressing was the heart of the event, in part because Black queer people faced arrest for cross-dressing in public Drag balls became a safe place for Black queer culture, as they were spaces created for and by Black queer people.

By the 1920s, as the Great Migration reached its height, the culture of Black queer communities had entered into public consciousness. Harlem was referred to as a “homosexual mecca ” and drag balls were quickly gaining popularity, especially among the Black working class. Events continued to appear and blossom in Black neighborhoods throughout the urban North, and in Southern cities such as New Orleans. Chicago joined New York with a thriving annual drag ball; its Finnie’s Ball attracted thousands of spectators. Finnie’s continues to thrive into the 1960s.

(1) Craig Steven Wilder “The Rise and Influence of the New York African Society for Mutual Relief, 1808-1865 ” Afro Americans in New York Life and History 22, no. 2 (1998): 4.

Performers leaned more into the act of cross dressing, becoming especially interested in displaying makeup and jewelry as well as clothing While white presses tended to ignore this expansion of Black queer culture, Black presses from the 1920s through the early 1950s were attentive to drag performers and performances. Often, they celebrated it (2).

Between the end of World War II and the beginning of the Civil Rights Movement of the 1950s and 1960s, Black queer people were commonly accepted and even celebrated. Drag performers in Detroit were lauded in the local Black press as “stellar artists” and “Detroit’s most talented and imaginative entrepreneurs.” Detroit’s drag queens were not secretive about their sexual orientation, singing of their lust for men and flirting with male patrons at drag balls. In New Orleans, it was common to see drag queens strolling the streets of the city’s Black district (3).

The Civil Rights Movement, however, brought with it dramatic change, some of which worked against the traditions Black queer communities had built As the movement began to take form in the 1950s, it moved to replace the freedom culture of the Black working class. Movement leaders promoted a culture of obligation, discipline, and self-denial. Many Civil Rights leaders believed that embracing middle-class white cultural norms would aid Black communities in their struggles against racism, white supremacy and violence. Many leaders of the Civil Rights Movement believed that heterosexual family structures were the most effective way to create respectable citizens Queer Black Americans did not fit into their mold, and so the drag scene moved underground (4).

White gay communities, who had long since co-opted drag culture, also moved away from the celebration of drag culture. Drag had often played a role in their social and cultural events, as well as the gay culture of San Francisco in general. Founded in 1964, SIR, or the Society for Individual Rights, was a queer organization seeking recognition and rights for gay people designed to serve the social needs of the gay community. SIR utilized drag balls as fundraising events, the most notable of these held on New Year’s Day in 1965. Despite prior clearance for the event to be held, attendees were harassed by police (5). Perhaps spurred on by this harassment, as well as normalized racism and classism through the want to separate themselves from Black and broadly poor drag queens of San Francisco, this endorsement and use of drag culture changed in March of 1967 A survey of some of their members found that the majority agreed drag was “detrimental” to their movement. Middle-class white gay men no longer found it acceptable to participate in drag and left it behind, only younger activists continued to use it as a form of protest (6).

(2) Thaddeus Russel. “The Color of Discipline: Civil Rights and Black Sexuality.” American Quarterly 60, no. 1 (2008), 103-106.

(3) Ibid , 107-109

(4) Ibid , 101, 112-123

(5) Martin Meeker “Behind the Mask of Respectability: Reconsidering the Mattachine Society and Male Homophile Practice, 1950s and 1960s ” Journal of the History of Sexuality 10, no 1 (2001): 109-115

Black drag culture, however, was still growing and changing. While some sites went underground, “Houses” began appearing in the 1970s, so called because their social structure mimicked that of a heterosexual household. A house had a “mother” (usually an elder drag queen or transfemme), occasionally a “father” (elder butch or transman), and “children” that they cared for. While they were still competing in drag competitions, their primary purpose was to continue to provide a sense of community, especially for young queer people of color (7). These houses also allowed for members to protect each other from random homophobic passersby and police harassment Forced to leave their previous communities, they made new ones (8)

The development of drag culture allowed for the development of Black urban communities and Black queer communities. In the early twentieth century, such communities flourished as spaces of care, support, and creativity. Queer Black drag functioned as a system of resistance, one that allowed people cultural preservation and community protection. This act of resistance allowed for queer survival, and for drag to become what it is today It created hope for queers of color and futurities not yet realized.

(6) Betty Luther Hillman “The most profoundly revolutionary act a homosexual can engage in”: Drag and the Politics of Gender Presentation in the San Francisco Gay Liberation Movement 1964-1972 ” Journal of the History of Sexuality 20, no 1 (2011)

7) Amy Herzog and Joe Rollins, “Editors’ Note: House Style ” Women’s Studies Quarterly 41, no 1 (2012): 9–10

(8) Marlon M Bailey, “Gender/Racial Realness: Theorizing the Gender System in Ballroom Culture ” Feminist Studies 37, no. 2 (2011): 366–69.

ReadMore

Allen, Jafari S There’s a Disco Ball Between Us: A Theory of Black Gay Life Durham: Duke University Press, 2022.

Chevat, Richie, and Michael Bronski. A Queer History of the United States for Young People. Beacon Press, 2019.

Joesph, Channing Gerard House of Swann: Where Slaves Became Queens Penguin Random House, 2021.

Jones, Amelia. In Between Subjects: A Critical Genealogy of Queer Performance. London: Routledge, 2020.

Prager, Sarah, and O'Ferrall Zoë More Queer, There, and Everywhere: 23 People Who Changed the World. HarperCollins, 2018.

"IT'S JUST HAIR"

She used to pull my hair back and tell me it looked better out of my face. I think this made a younger version of me weaponize it. Hiding behind bangs and bright colors. In nature this is used to ward off predators. I did not want her to see me, or men like him to touch me ever again. Today I pulled my hair back. I did it gently. I was oiling my curls trying to revive them from all the damage over the years. It made me realize a new time had begun. I no longer worry about her seeing me because she never looked anyway. I’m no longer warding off anyone. I learned to protect myself. No one around me would ever let me hurt like that again. So today, I pulled my hair back. The waves flowed down my back. I thought of how all the cells in my body renewed so he has no longer touched me. I thought of how my mother does not love me without crying. As dumb as it is, being just hair, I felt for the first time in a long time. Soft and unarmed.

Poem by A.K.

YOU WAS AN UNSTOPPABLE FORCE"

I can look at myself with new eyes as I am no longer a reflection of you I don’t see where you ’ ve kissed me since someone new will kiss those memories away too

I no longer pray to the gods that you see me because I have eyes of my own someone new will look into those too my friends will see me beam and ask if I had spoken to you and the smile will be genuine when I say “ never again” loving you was never an unstoppable force

-AK-

Poem by A.K.

"LOVING

"ACELEBRATIONOFTRANSAWARENESSWEEK"

By Talia Cangialosi

Happy Transgender Awareness Week! During the 13th through the 19th of November, Transgender Awareness Week is a time spent bringing awareness to the transgender community as well as a time to educate those who know very little about the community. In celebration of this week, I’ve decided to write about the stories of lesser-known transwomen who have made a mark on history.

LUCYANDERSONHICKS

Lucy Hicks Anderson was born 1886 in Waddy, Kentucky, ever since she could remember, she loved to wear dresses and tell her school her name was Lucy If not for her parents taking her to the doctor where they encouraged her parents to raise Lucy as the girl she was, she wouldn’t have grown into the strong woman we learn about today Eventually, Lucy married Clarence Hick and they would move to Oxnard California where Lucy began her career as a chef Not only was she a successful chef but she made a name for herself by throwing extravagant parties for the town’s upper class In fact, they loved Lucy so much that the one time she was arrested for selling liquor during the Prohibition era, her client bailed her out so that she could organize a dinner party he hired her for Although this was the last time Lucy got into trouble with the law, after her secret had been identified by her doctor he outed her to the community

Lucy was forced to face criminal charges with her second husband Reuben Anderson, a retired soldier, claiming they had committed perjury for lying on their marriage license as well as fraud for receiving money as the wife of a soldier While both were charged and served jail time, Lucy is the first trans woman to defend her identity in a court case, saying famous words that “I defy any doctor in the world to prove that I am not a woman. I have lived, dressed, and acted just what I am a woman ” . Even though she had to serve time, afterward she and her husband moved out of Oxnard and spent the rest of their lives together in Los Angeles until her death in 1954. Lucy Hicks Anderson was a remarkable woman who never let anyone tell her how to live her life. She lived her life exactly how she wanted to and fought for her rights in court. While her story doesn’t have the happy ending she was looking for, she still made an impact on trans people everywhere and her legacy will live on with her courage in mind.

JACQUELINE"COCCINELLE"DUFRESNOY

Jacqueline “Coccinelle" Dufresnoy was born on August 23, 1931 in Paris France, who had known her true identity since she was four years old. Growing up in France while knowing about her true identity, she took it upon herself to explore her gender identity through performative drag. She named herself Coccinelle, which meant “ladybug” in French, her name derived from her famous black dress with red polka that she would often perform in. It only took a few years for her to shift from being a drag performer into fully identifying with her gender, it was then that she decided to make history. In 1958, she had found a doctor to perform gender confirmation surgery, making her the first in France to successfully receive the surgery. When reminiscing about her surgery she commented saying “Dr. Burou rectified the mistake nature had made and I became a real woman, on the inside as well as the outside”.

After her surgery she rose to stardom, becoming one of the first transgendered movie stars and starring in movies such as Días de Viejo Color and Go! Go! Go! World. During her career she made many strives for the transgender community, her first marriage was a huge step for the commmunity since it advocated for trans people to get married, especially in churches. Even years later with her last husband they created organizations such as &quot;Devenir Femme”, in English translates to “To Become Woman”. Devenir Femme worked to provide emotional and practical support for people transitioning. Jacqueline was also a part of the Center for Aid, Research, and Information for Transsexuality and Gender Identity. Jacqueline’s contribution to the trans community has been tremendous, and has created a pathway for future members of the community to strive for change. Jacqueline was living proof that you can be whatever you want in the world, that as long as you&#39; re confident in your art as well as what you put into the world, then nothing else matters. Happiness should always be the key to living a great life.

Art by Hannah Paine

"POEMS BY NARIYO LARS"

Poem 1Sun shines west, But never north during this season. But yet, the sun in your heart Continues to shine no matter The direction.

Poem 2When rain falls, It covers the emotions You truly wanted to show.

Poems by Zakiya Pruitt

REPRODUCTIVEJUSTICEASASYSTEMICISSUE

By Savannah Fesler

Reproductive justice has been a hot topic, especially in the U.S., for the last few years, but it has been a problem for a lot longer than that. A lot of people view reproductive justice as a sensitive subject because society doesn't want to talk about the injustice and the issues with the system Even politicians, the ones making these laws that restrict reproductive rights, don't want to talk about the issue. This seems to be a recurring problem when discussing women ’ s rights, no one wants to talk about it because if we don’t talk about it then it’s not a problem. If we started to just bring up these issues then there would be more solutions. To really make progress on this issue there needs to be a new framework created that promotes all aspects of reproductive justice. If we just look past the superficial idea that it’s a woman's problem then real change can happen.

In order to be able to solve the issues in the fight for reproductive justice we first need to understand what reproductive justice really is. Lorretta Ross explains reproductive justice as a “Link between sexuality, health, and human rights.”(Ross, 221). That is a really straight to the point definition but it seems like politicians are still missing the point. Reproductive justice isn’t just about abortion and that it something that a lot of people don’t understand. This misconception of reproductive justice can be traced back to our patriarchal society We think that the word justice in the context of reproduction relates only to women and takes away from men. The misconception stems from just the lack of understanding and education, our patriarchal society sets it up to where women are the scapegoat. In Understanding Reproductive Justice, Ross states that, “Reproductive Justice is, in fact, a paradigm shift beyond demanding gender equality or attaching abortion rights to a broader reproductive health agenda.”(Ross,221) Essentially what Ross is saying here is, reproductive justice goes beyond the surface level thinking of abortion rights and equality, but it goes deeper into the root of these inequalities and demands justice for women of color, nonconsensual sterilization and birth control for all genders. In the article What do men have to do with reproductive rights, they discuss how male birth control is being developed and vasectomies are cheaper and reversible, these are just a few ways that reproductive rights involve men.(Promundo) Men are just as involved but society makes it seem like a woman's issue but it’s really a human rights issue I would even argue that this societal view comes from a place of control.

Control over women's bodies is the root of the problem here and that is shown in the nonconsensual sterilizations that some of these doctors are performing on women and more specifically women of color.

In the book Women of Color and the Reproductive Rights Movement Jennifer Nelson shares the horrific story of Guadalupe Acosta Guadalupe was a “Poor Mexican woman ” that gave birth to a baby that died shortly after. At a postnatal check-up Guadalupe asked to go on the pill, but her doctor informed her that she would not be needing to go on the pill because she could no longer get pregnant. Her doctor had performed a sterilization procedure on her after she had given birth without her consent, claiming that her husband signed an agreement. Guadalupe’s husband did not sign anything.(Nelson,1) Unfortunately there are many stories like Guadalupes out there and it all comes back to the patriarchal system and the lack of respect for human rights

To really understand how reproductive rights intersect with human rights, I think that Ross does a good job of breaking down human rights into eight different categories that put human rights into a more focused perspective. These eight different rights that make up human rights as defined by Ross are; civil, political, economic, social, cultural, environmental, developmental, and sexual rights Now first thought would be that reproductive justice has to do with sexual rights but does not really relate to the other seven categories, but I would argue that reproductive rights has to do with every single one of the eight categories. Civil and Political rights have a huge role in reproductive justice, some would define reproductive justice as a political/civil fight. Seeing the economic aspect of reproductive justice may be a little more difficult because economics is not the first thing you would think of when thinking of reproductive justice, but it is actually an essential part Nelson states a good explanation of economic oppression related to reproductive justice by saying “These fundamentalist attacks on women ’ s economic access to abortion is further evidence that a woman ’ s income and economic assets determined her ability to control her reproduction in a capitalist society.”(Nelson,135)

Social and cultural rights are somewhat more of an obvious part of reproductive justice because culture and society are the fueling force behind these problems. Environmental rights and developmental rights have a significant part in reproductive justice because the environment someone was raised in and developed in will greatly impact how they view the world. Knowing how human rights affect reproductive justice lays the foundation for finding the problem.

The goal for reproductive rights is fairly simple: address the problem with the system and fix the framework to make sure that laws are enacted to protect the right to reproductive health care(Ross, 224) Talking about changing the framework is so much easier than actually doing it though. Changing the framework of a system has to start from the want for change by the people. In order to promote change, education of the subject and awareness of the issue has to happen. When looking at the reproductive justice movements there is a common issue that acts as a gateway to other issues and that’s abortion. Bell Hooks makes a very bold but necessary statement about the abortion abolition movements, “The anti-choice movement is fundamentally antifeminist ”(Hooks,29) Now this may come off as an aggressive approach, but it has gotten to the point where walking on eggshells isn’t going to work.

The knowledge of the legal issues around abortions is typically a way that people gain knowledge of reproductive justice as a whole, but the problem with that is there shouldn’t have to be an antiabortion movement happening for people to start caring about reproductive justice. If awareness can start being raised on other issues pertaining to reproductive justice then solutions can be found. In order for framework change, legal change and the recognition of the relation to human rights must happen. No more holding back, these issues have been pushed aside long enough, it is time for a systemic change.

References

Hooks, Bell. “OUR BODIES, OURSELVES Reproductive Rights . ” Feminism Is for Everybody: Passionate Politics, Routledge, New York, NY, 2015, pp 25–30

Nelson, Jennifer. Women of Color and the Reproductive Rights Movement. New York University Press, 2003.

Promundo-US. “What Do Men Have to Do with Women's Reproductive Rights?” Girls' Globe, 10 Aug 2017, https://www girlsglobe org/2017/08/10/womens-reproductive-rights-men/

Ross, Loretta, et al. Radical Reproductive Justice: Foundations, Theory, Practice, Critique. Feminist Press at the City University of New York, 2017.

Ross, Loretta, et al. “Understanding Reproductive Justice.” Gendered Lives: Intersectional Perspectives, Oxford University Press, New York, NY, 2020, pp 221–226

HARPY*SSUBMISSIONS

WHATWEWANTYOUTOKNOW:

We need student work; we want to see what you can do!

You can submit anything at any time. Embrace your creativity!

Nothing misogynistic, racist, or homophobic <3

The submission link is on our website and Instagram account (@WSUWOMEN)

Don't be shy; show off and be proud of your accomplishment :) Love, Your Harpy*s Editors <3 ENJOY!

HARPY*S MISSION STATEMENT

Harpy*s Magazine is a newly created, student-run feminist magazine courtesy of the Washington State University Women*s Center. We focus on the modern matters of egalitarianism including gender, racial, queer, & disability justice, and allaround empowerment.

The Women*s Center's Digital Media strives to educate, empower, and elevate marginalized voices in online spaces. We use strategies and tactics to serve students and local communities.

Lauren McCluskey Safety Walk

The Lauren McCluskey Foundation was founded to honor Lauren Jennifer McCluskey’s legacy. As a young adult, Lauren was always there for her friends and those outside her network as a leader, a resource, and as someone who listened.

Lauren was an outstanding student athlete at the University of Utah when her ex-boyfriend murdered her outside her college dorm on October 22, 2018. Lauren reported being threatened to both campus police and Salt Lake City police numerous times. But the system failed her. Lauren’s murder exposed severe flaws in how many campuses respond to incidents of dating violence and stalking throughout the United States.

Our mission is to let Lauren’s light shine by supporting her passions, including animal welfare, athletics, and by making campuses across the country a place where students are safe, supported, and have the ability to thrive."

The Women*s Center and Coalition for Women Students collaborates with the Lauren McCluskey Foundation to host a Safety Walk. This Safety Walk raises awareness on Lauren's story, brings support for the Lauren McCluskey Foundation, and provides an opportunity to march in solidarity with victims and survivors of interpersonal violence.

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@CougarSafe Rides

@Violence Prevention Coordinator

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The Women*s Center welcomes all! You don't need to identify as a woman to use our services or spaces!

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My favorite is seeing new faces in the center and getting to know them!

The staff is super welcoming, you can tell they also want to create meaningful bonds!

I appreciate and enjoy that I feel safe and validated as a Queer Student of Color in the W*C!

PASSIONATE ABOUT INTERSECTIONAL FEMINISM? LOOKING TO GAIN LEADERSHIP SKILLS?

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EST.1912|8RSOS

WE STRIVE TO PURSUE GENDER EQUALITY BY MEETING THE EDUCATIONAL NEEDS OF WOMEN-IDENTIFYING STUDENTS AT WSU. WE DEVELOP LEADERSHIP OPPORTUNITIES FOR WOMEN, WITH AN EMPHASIS ON EMPOWERING WOMEN OF COLOR.

WE HOST EVENTS SUCH AS REELS WITH ALL THE FEELS, TAKE BACK THE NIGHT, AND MORE WITHIN THE REALM OF FEMINISM AND SOCIAL AND GENDER JUSTICE!

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EST. 1995 at WSU

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@wsubwc @wsubwc

The Black Women's Caucus serves as a support system for Black women on the WSU campus. Our main focus is to serve as an instrument through which Black women and other marginalized genders are able to express their concerns about issues they face globally as well as locally. BWC is also concerned with educating other students about the pioneering roles and major contributions of Black women in this society. Membership is open to all students who share concerns of BWC.

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EST. 2020 at WSU

A FemScout takes part in a collection of activities to help strengthen their feminist tool kit while earning badges. The units are developed by the W*C and various departments within Student Affairs, especially CEIE that supports equity. You can be a FemScout per semester or for the individual units!

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EST. 1995 at WSU

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mujeres unidaswsu

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Mujeres Unidas empowers and represents the interest and issues of Chicanas/Latinas at WSU while coordinating activities and leadership opportunities for multiculturalidentifying women. Mujeres Unidas provides a resource for all, to join and express their concerns and experiences. MU encourages members to become active within the community.

Native American Native American Women's Association Women's Association

EST. 1993 at WSU

NAWA addreses the needs and concerns of Native American students at WSU,with a special emphasis on issues that affect Native American women. NAWA participates and hosts Native American Heritage Month activities in November, Pah-Pu-Loots Pow Wow, Missing and Murdered Indigenous Women and Girls Memorial.

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P E R I O D

P E R I O D

2019 at WSU

PERIOD is a volunteer-fueled chapter of the national non-profit PERIOD. We strive to eradicate period poverty through service, education and advocacy. Through the distribution of menstrual products, empowering students through leadership, and championing menstrual equity in policy. We aim to center those disproportionately affected by period poverty and support local efforts for menstrual equity.

Queer Intersection Association Queer Intersection Association

EST. 2014 at WSU

QIA is an intersectional organization that specifically focuses on issues that encompass the experiences of Black and Brown queer people. It is a safe space where everyone can exist as their full selves while their humanity is celebrated and supported. QIA creates a space for Queer and Trans people of colour to discuss issues on race, sexuality, gender and other intersections. QIA is committed to educating ourselves and others continually in our communities about the trials and victories of queer people at WSU and around the world We advocate for the respect and celebration of multicultural intersectional identities of queer people of colour through storytelling, art, media campaigns and any other form of advocacy

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The YWCA at WSU is a member association of the national YWCA. YWCA coordinates the Clothesline Project in conjunction with National Week Without Violence to spread awareness and support for those who have been affected by violence. YWCA collaborates with various organizations and departments on campus as well as empowering on standing up against racism and hateful behaviors. YWCA builds leaders with compassion.

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The Social Justice Peer Educator Program began in August 2014 in an effort to increase Diversity Education’s engagement with students and to cultivate a more inclusive campus climate The Social Justice Peer Educators Program consists of WSU undergraduate students who are hired as student staff within the Office of Outreach and Education

Student Equity Services

Student Equity Services seeks to facilitate the best undergraduate experience for multicultural, first generation, and other underrepresented students through the provision of culturally relevant services to enhance their learning and development and foster their successful transition, adjustment, persistence, achievement, and graduation

Undocumented Initiatives

Undocumented Initiatives creates an empowering, inclusive, equitable, and supportive culture for undocumented students at Washington State University

If you are an undocumented student at WSU, we will provide you with services and resources that support your academic success, as well as your professional and leadership development We serve current students across the WSU system