No More Deaths/No Más Muertes banner. Lip Balms for Social Justice workshop - with a
popular education (im)migration activity mapping the journeys of our ancestors across
oceans and borders and the journey our lip balms will take from Vermont, US to the
Mexican-US border where they'll be distributed by No More Deaths/No Más Muertes.
To be honest, I'm not quite sure how to approach the topic of (im)migration to truly do this complex issue justice. The word immigration is often followed by dehumanizing, inflammatory terms and racist slurs. So let me just use "I statements"...
My ancestors are boatpeople. Some came on the Mayflower. Some came later from the islands and coast of Scotland. Some are said to have been sent here as criminals for poaching the King's deer instead of guarding the forest, while others came during an Gorta Mór ("the great hunger") aka the Great Famine in Ireland. Although I was born here, my ancestors crossed an ocean to get here.
Honestly, the term "American" makes me cringe. This term and the very foundation of this nation is built upon racism, genocide, theft, and imperialism. Claiming this non-specific term also erases our neighbors both to the North and South of us. It reminds me of the hours upon hours, years upon years of history classes filled with misinformation, silenced voices, and atrocities re-written into feel-good stories appropriate for middle school plays. There is so much history that I don't know, but what I am sure about is that in the big scheme of things, a couple hundred years, or even 400 years, is not long at all. I don't feel entitled to this country because some of my ancestors may have came over on what the colonial powers-that-be consider the "right" boat, at the "right" time, or for the "right" purposes.
people who "stole" food in order to survive, while the English evicted people from their
homes and exported food from Ireland. This chart shows the rates of prisoners held at
Kilmainham. That dramatic spike is during the starvation/genocide of the Irish people.
So often, white people in this country - who are immigrants and descendants of immigrants - have forgotten the history of our own ancestors. I don't know all the personal stories of my own ancestors, but every day I can see ways that their journeys and histories have shaped me. I can see how history plays out all around us, in our communities and media and government and personal relationships. I don't know all the details about my ancestor's journeys across the ocean and how they were treated when they arrived, but I know how I would want to be treated and supporting those who are im/migrating today and working for immigrant and racial justice feels like medicine for past traumas and grief that they may have experienced and/or caused.
The organization No More Deaths/No Más Muertes not only provides people coming North across the desert with vital first aid supplies and water, they also take action against racist anti-immigration policies. While I wholehearted support the actions and beliefs of No More Deaths/No Más Muertes, I didn't feel that I could up and go there to volunteer. I wanted to find a way that I could support their efforts from afar, here in my local community. I looked over their wishlist and saw that they needed Antibiotic ointment and Lip balms, so I contacted them to see if they would like homemade herbal salve and lip balm. They did! So I re-named my salve and lip balm-making workshops "Lip Balms (or Herbal Salves) for Social Justice," and in these workshops participants learned how to make their own herb-infused oils, lip balms, and salves, and we made enough for everyone to bring some home, and to send to No More Deaths. Directions for making herbal salves and lip balms are included below.
I have added an activity to the workshop, a popular education exercise that maps the journeys of our ancestors across oceans and land borders. Popular Education is a form of learning rooted in social justice and is itself a tool for social change. Pop Ed is participatory, knowing that education is meant to be empowering for individuals and communities. Rather than mainstream methods of teaching that impose hierarchies, where the teacher holds the knowledge that the students need, popular education knows that the people have the knowledge and power to determine what’s best for ourselves and our communities. Based on reciprocity and liberation, popular education puts education in the hands of the people, where it belongs.
(Im)migration: A movement exercise
The purpose of this activity is to explore how groups of people have moved across the globe, most often for economic reasons, and to inspire more heart- and justice-centered conversations about immigration. Supplies needed include: a ball of string or yarn for each participant, more balls of string or yarn for the map (preferably darker colors so that the participants' stand out more) or a large laminated world map, a large space – in a gym/rec center/outdoors, and tape (or another way to secure the yarn/string). If using a laminated map, each participant can have a colored marker instead of yarn and tape.
Please give a disclaimer: Some participants may not know the answers to some of these questions about their ancestry, due to adoption, slavery, internment, genocide, or other potentially painful reasons. Or people may be indigenous and not move far or at all across the map. Allow people the option to pass and create space for them to speak up in discussion, if they are comfortable sharing. I also like to pass around Heart Elixir (along with an alcohol-free Rose petal-Hawthorn berry remedy) as part of acknowledging that we're exploring topics that may be difficult to discuss.
Have participants create a map of the globe by placing string on the ground in the shape of the world’s continents and larger islands. Or you can use a large laminated global map.
1. Give each participant a ball of string or yarn and then give them the following instructions:
2. "Let's find this location (where the activity is taking place) and, keeping hold of our own ball of string, place the end of the string here and tape it down."
3. “Leaving a trail behind you with your string, go to your place of your birth.”
4. “Now go to where your grandparents were born, again leaving a trail of string to trace the journey.” (Some people may have grandparents from very different areas on the globe, let participants voice this, or you can voice it, and participants can go to the various countries, leaving a trail of string behind them.)
5. “Leaving a path, go to the place where your ancestors/your people are from, if this is different from where your grandparents were born.”
6. “Why did your family move all this distance?” Answers may include: I-don’t-know, looking for work, deportation, seeking economic opportunity, theft of land, fleeing war or starvation, slavery, natural disaster. If the group does not voice this, note that often, even with so-called natural disasters such as famine or hurricanes, these situations are, if not orchestrated, then often exploited by powers-that-be. Example, both Ireland and Ethiopia, during their famines were exporting food to other countries that dominated them. And corporations and government descended upon New Orleans post-Hurricane Katrina and the 2004 Tsunami to rebuild it in their own interests - pushing out working-class people of color to ‘develop’ whiter, more privatized areas. (See The Shock Doctrine: The Rise of Disaster Capitalism by Naomi Klein) Likewise, the earthquake in Haiti was made much worse by the poverty and deforestation caused by racist imperialism.
(Optional) 7. “Look at the web we’ve created just with our small group.” (Give them a moment to look around to see the big picture.) “Now look on the tag to see where your shirt was made. What country was your clothing made in? Now carry your string to where it was made.” (People may not know where the countries listed on their tags are. If participants don’t make note of it, do voice that often the people who make our clothes live in countries very far away, probably working in a sweatshop, and then the clothes travel all the way to us. Why is this? Depending on the group and their ancestry, this last step can potential lead the string to areas of the map that had previously been unvisited.)
Now sit down for a quieter conversation. Going around in a circle, ask the following questions. (You can remind people that they can pass if there’s information that they don’t know about their family, or that they don’t feel like sharing.) If the group answers more popcorn-style rather than going around in a circle, make sure that you allow space for everyone to speak, not just a vocal few.
1. “In general, what were the reasons for people leaving their homelands or migrating?” (Often economically-based)
2. “How did they get here?” Answers may include: don’t know, Ellis Island, “illegally” crossing the border – if there seems to be some anti-immigrant sentiment in the air, you can take this opportunity to remind or inform people that much of what is now considered the southwestern US used to be part of Mexico. Or that Puerto Rico is considered a territory of the US, so people moving to the mainland of the US from there aren’t immigrants. Or that the term “America” doesn’t exclusively mean the US, but that Canada and Mexico are included in North America, that the Americas span two continents. And in conversations about the US and who belongs here, indigenous people are often completely excluded from the conversation.
(If the term "illegal" is used to refer to people, you could let them know about the Drop the I-Word campaign.)
3. “Why are we taught to hate immigrants? How and why is xenophobia part of the very foundation of the US nation-state? Why are immigrants used as scapegoats for a wide variety of social problems? How is tracing the journeys of our ancestors connected with where our clothes come from today?” (Capitalism moves goods and people.)
Questions can be changed according to the participants, focus of conversation, etc.
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Now back to the herbals salves and lip balms...
The night after leading the first workshop I thought to myself that I now needed to find someone that speaks Mexican Spanish, willing to help me translate the ingredient list. That very night I met Melanie, a Volunteer for Peace from Mexico. That night we went through my apothecary, smelling Chamomile flowers and Lavender essential oil, navigating in both Spanish and English to translate the list. I also include images of the plants on the labels, so that even if people don't read Spanish (as some folks maybe not be literate in Spanish and/or may speak indigenous languages) or knew the plants by different common names, they could still maybe recognize the plants. I also makes for more beautiful labels and I believe this is part of the medicine as well. I heard back from someone that works with No More Deaths that there was a young indigenous woman who was in shock from the entire experience of migrating and was comforted to receive a remedy that she was familiar with.
These kind of report-backs from No More Deaths make all the time and energy poured into the workshops and remedies well worth it. And my community is hopefully benefiting by co-creating a space where we can openly discuss topics of immigration, ancestry, and racism- topics that are sometimes taboo, volatile, or ignored. It's my hope that having these conversations in the context of herbs, solidarity, and community health, can help move the conversation from political arguments and create space for personal stories, understanding, and facilitate community and ancestral healing.
While deciding on ingredients for the salves and lip balms I sent an herbal call-out, to draw upon the creativity and experience of friends, teachers, and acquaintances. I inquired about the best herbs and oils to use for extreme desert conditions, taking into considerations what also grows locally where I live, and what grows abundantly, rather than using at-risk or endangered herbs. Thank you to all who shared their thoughts!
For the salve: Though it's soothing and incredibly healing, I didn't want to use Comfrey leaf or root. It's so good at cell regeneration that it can actually seal over a wound and cause an abscess. Definitely not good for folks in dire circumstances with open blisters and other wounds, and a lack of water for drinking, let alone cleaning wounds. I decided on Calendula and Yarrow. Calendula was the first plant I choose when I reclaimed Mom's garden from the groundhogs when I was in high school. I didn't even know that it was medicinal or edible, I was just drawn to it. Turns out it was one of my grandmother's favorites and in the years since her passing my mom has found little packets of Calendula seeds my grandmother had gathered. I love that it is simultaneously powerfully anti-bacterial and healing, while also being gentle enough for babies and elders.
I love Yarrow for its protective qualities, both physically and energetically. The plant's botanical names is Achillea millefolium. Achillea refers to Achilles and there are many stories about how the Greek hero is associated with this plant. Some say he used Yarrow on the battlefield to heal the wounds of his soldiers. Another tale is that his mother made a bath of Yarrow for him when he was a baby and dipped him into the bath. She held him by his heel, the one place that was not bathed by the protective qualities of Yarrow, and the site of his fatal wound. It's a powerful warrior plant, and like Calendula, cleans wounds from the inside out. You can chew on the fresh or dried flower and leaf and place it right into even a deep wound to stop the bleeding. You can leave the plant material in your wound for its anti-bacterial properties and just cover it with a bandage. (And you can bathe/clean it later.) I love the combination of the Calendula from my garden and the Yarrow from the wild, and my hope is that Yarrow gives people protection on their journey across the border and beyond. I infuse the herbs in fair-trade Palestinian olive oil for a month, melt local Beeswax into it, and add a few drops of Self-heal or other flower essences for a simple and strong all-purpose antibacterial salve. (I send this in large quantities to humanitarian aid organizations and also make a small batch to keep closer to home, named Global Citizen Salve and available here.)
For the lip balm: I chose fresh St. Johns wort buds and flowers infused in Olive oil, melted with fair-trade Shea Butter from a women's collective in Burkina Faso, West Africa and local Beeswax, due to the mild sunscreen properties of those ingredients, as well as the anti-bacterial, soothing, and healing action of the St. Johns wort. (Sometimes I add Lavender and Tea tree essential oils to the lip balms or salves to add even more anti-bacterial and wound-healing properties.)
Salve-making, and Yarrow in bloom.
How to Make Herbal Salves and Lip Balms
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I hope that this post encourages self-care and community-care with the instructions for infused oil, salve, and lip balm making; That the (im)migration exercise can be adapted into an activity that can be used in various groups in the classroom and at community events to encourage heart-centered, transformative, and action-inciting dialogue about (im)migration - both stories and US policy - and racism; And that the concept of community health is sparking ideas about collaboration with community health projects near and far. Please leave questions, comments, and stories of successes and challenges in the comment area below or send me an email at dandelion778 (at) yahoo (dot) com Thank you!
Questions for Community Health Collaborations: What grassroots community projects do you respect and want to support? What skills do you feel good about sharing? What supplies or knowledge do you have access to and would like to share? Who in your community may be seeking herbal remedies or holistic healthcare, but lacks access? Who may want to team up with you to support community health efforts?
"If you have come here to help me, you are wasting your time. But if you have come because your liberation is bound up with mine, then let us work together." ~ Lilla Watson, Indigenous Australian visual artist, activist, and academic














