- Linda Hartley
My name is Mary-Dora (MD) and I am a queer, non-binary, therapist, careworker, facilitator, educator, dancer, a Zia, and lover of water, fluidity and all things liminal. I am second generation Italian on my maternal side, and third generation Danish on my paternal side. I come into these practices as a dancer and survivor of adverse childhood experiences, cultured by personal experiences with severe trauma, anxiety, volatile environments and neurodiversity. Physical expression and a strong kinaesthetic sensibility has supported my recovery journey throughout my early life, until today. I position myself in service amid collective trauma and community liberation for all. My work is rooted in deconditioning colonialism and capitalism by prioritizing politics of care (conceptual framework that emphasizes the importance of caregiving and relationships in political discourse and policymaking).
I am dedicated to supporting others in finding a way back to their mindbody with a gentle, trauma-sensitive and neurodiversity affirming approach. I am grounded by intersectional feminisim and abolitionist perspectives: I recognize factors including socioeconomic status, race, class, gender, sexuality, ability, and status combine with broader historical and current systems of discrimination. This informs the reflexive and reflective relationship I have with myself, the world and people I work and share space with. Through these frameworks, I take into consideration my own social location/identities, as well as those of the people I work with. As an abolitionist, I am a firm believer in anti-incarcerality and transformative justice, understanding that people deserve time and space to heal, to repair harm and damage.
My facilitation and practice as a careworker is relational, person-centered and humanistic. I value the relationship first and foremost; I will meet every being where they're at by taking a collaborative and holistic approach that fosters self-discovery, resiliency, emotional understanding and meaning. I take an integrative approach drawing from my formal training and informal lived/life experience with disability, neurodiversity, queerness and ancestry. My practice is informed by both western knowledge that values indigenous ways of knowing (neuroscience, mindfulness/meditation, somatics, relational perspectives, humility, cultural safety and social justice lens).
I hold a sex positive space for those exploring poly/ENM or other non-heteronormative relationship dynamics and those who engage in sex work. I strive to hold a brave space and I stay open to feedback around the best way to support the needs and dignity of each person I engage with. In my practice, I will not tolerate transphobia, homophobia, Islamophobia, Anti-semitism, fat phobia, racism, sexism, classism, ableism, or any other "-isms", discrimination or stigmatization.
Thank you for being here. I am deeply grateful for your curiosity and presence
A part of this learning means acknowledge the lineage of where my practices come from, who my teachers are and what their influences were. Acknowledgment of lineage is an on-going process of uncovering the layers of history that has shaped the practices I am in relationship with, as a means towards reciprocity and repair. Without this acknowledgment, western somatic healing modalities, yoga and birthwork paradigms will remain embedded within the values of white supremacy. A fellow practitioner recently drew my attention this article by Susan Raffo which has been a helpful tool for me in addressing appropriation in somatics and related fields.
The first step towards lineage acknowledgment is naming my practices, from who these practices emerged from. I don't adhere to any one discipline or modality. I practice in an interdisciplinary way that includes my training in euro-western dance forms (modern dance, ballet, contemporary, etc), a student of yoga (specifically rooted in the foundational practice of ashtanga vinyasa - K. Pattabhi Jois), somatic movement education (body-mind centering - Bonnie Bainbridge Cohen and Mariko Tanabe), doula and reproductive justice advocate. As a co-conspirator, I have learned from and been shaped by the work of Rodney Diverlus, Ravyn Wngz, Syrus Marcus Ware, Renee Linklater, Sage Hayes, Marika Heinrichs, Katherine Belfontain, angel Kyodo williams, Kai Cheng Thom, Resmaa Menakem, Peter Levine, Leah Lakshmi Piepzna-Samarasinha, Layla Saad, Che Che Luna, Amanda Acorn, and Fiona Griffiths, just to name a few. I am grateful to these teachers, mentors, community members and to the many dance teachers I have had over the last 20+ years who have shared their wisdom and teachings with me.
Birthworker Acknowledgment
It is important to acknowledge the history of the granny midwives of the American South who very much paved the way for midwives and doulas today. Black granny midwives offered person-centered care and holistic support for their clients and we owe an acknowledgment to the important work they did. It is important to understand how the legacy of white supremacy has failed to acknowledge this history, as well as the mothers of gynecology (Anarcha, Lucy and Betsey) who gave up their bodies for the Western medical practices that are still used today.
Yoga & Somatics Acknowledgment
Many of the practices and techniques I draw upon include elements of yoga and somatic practices that originate from Eastern mind-body lineages based in places like India and China. Many of these practices in the west blur the origins and traditions of these mindful practices. By acknowledging their origins I strive to honour these practices with care and reverence. I continually work to question and leave room for the ways I can better show up in these practices as a non-Indian, non-Chinese guest to honour them and their teachers. I am forever humbled and grateful as student to these practices.
Land Acknowledgement
I am a second generation Italian-Danish settler living on the stolen and unceded territory of the Mississaugas of the Credit First Nation, the Haudenosaunee Confederacy, the Anishnaabek Peoples, the Wendat and the Chippewa First Nations. Tkaronto is governed by many treaties including The Two Row Wampum, The Williams Treaty, The Toronto Purchase Treaty/Treaty 13, and The Dish With One Spoon. Tkaronto is home to many different First Nations, Inuit and Métis peoples. I acknowledge the ongoing violence and cultural genocide the First Nations peoples experience under the colonial project known as "Canada". I pay my respects to their elders, past, present and emerging, and stand behind them in their fight for justice and self-determination, we cannot be free until everyone is free. I acknowledge how the struggles and resistance of colonial violence of the Native population here on Turtle Island is connected to the same struggles and resistance of Indigenous peoples around the world who are currently experiencing on-going ethnic cleansing and genocide at the hands of settler colonial violence.
I continue to explore the ways in which my work can support movements for decolonization and liberation on this land. I am learning what it means to honour these ancestries, and my own ancestry in right way. With this acknowledgment comes a responsibility to educate ourselves to our real history. To critically challenge the conditions and attitudes that we have been mis-educated and socialized to accept as givens and to stand shoulder to shoulder in solidarity with Indigenous people in their just demands for Land Back in order to pursue and win climate justice and our collective liberation through a just transition.
Photo by @Abandonedaffair
Karen Potts and Leslie Brown