LOCATION

I work out of an office in my home, in West Toronto — serving all of Ontario virtually. The nearest major intersection is Dundas Street West and Runnymede Road, making in-person appointments convenient for community members in the Junction, Bloor West Village, High Park, Swansea, Junction Triangle, Baby Point, Lambton, Roncesvalles, and Parkdale. Please see the FAQ page for information regarding accessibility and alternate locations. At this time — in continuing contribution to collective health, safety, and care — all appointments take place virtually.

PUBLIC TRANSPORTATION

I’m 1.4km from Runnymede Station, and the North and South 71, 79A, and 79B buses stop a stone’s throw from my front door.

BIKING

There are cycle tracks (bike lanes fully separated from vehicular traffic) on Bloor Street West between University Avenue and Runnymede Road, and dedicated bike lanes on Runnymede, between Bloor and St. Clair West. Click here to see the full City of Toronto Cycling Map. There is a Toronto Bike Share station 400m south of my office, at Runnymede Road and Annette Street.

PARKING

There is free street parking on Runnymede Road as well as along the many side streets that surround my office — you can almost always find a spot within the square block.

I live, work, and love on the sacred, stolen land of many nations, including the Mississaugas of the Credit, the Anishinaabeg, the Chippewa, the Haudenosaunee, and the Wendat — with endless gratitude, undeniable complicity, actionable spirituopolitical anguish, and revolutionary accountability to relational‑ecological reparation.

Today, this area of Tkarón:to — Kanien'kéha (Mohawk) for “the place in the water where the trees are standing” — is covered by Treaty 13, signed by the Mississaugas of the Credit, and home to many First Nations, Inuit, and Métis people from across Turtle Island. Treaties confer mutual access and duties; the boundaries of the land covered by this treaty are deeply contested; none of this land was ever — could ever be — ‘owned’ in the colonial sense of the word; every promise made to its stewards has been viciously broken; and, as settlers‑in‑relationship nourished by its bounty, we continue to dishonour our interdependence with its precious beings and offerings.

The field of social work is brutally implicated in the ongoing legacy of colonial genocide — from the horrors of residential schools continuing through the Sixties and Millennium Scoops; to eugenicist forced sterilisation and reproductive control; to the routinised pathologisation and surveillance of individuals, families, and communities who have survived and are still gloriously resisting (inter)generational dispossession and annihilation.

This city and country were and are built through further extractive, destructive, and exploitative colonial atrocities: slavery, stolen migrant labour and talent, policing and mass incarceration, pipelines and poisoned water and too much more environmental devastation to keep ignoring, still more shattered promises and dreams and bodies and families.

My commitment to anti‑colonial healing must be as rooted, persistent, and diffuse as this culpability — encompassing reparations through reverent communion with all my relations, radical carework in all its forms, activist scholarship and knowledge mobilisation, interpeoples community‑building and social action, collaboration in Indigenous‑led movements like Land Back, and monetary redistribution.

This territory is protected by the Dish With One Spoon Wampum Belt Covenant, an agreement between the Haudenosaunee and the Ojibwe and allied nations to peaceably share and sustainably care for the resources around the Great Lakes. One spoon and one dish for all sustenance, round and round with no knife to reap violence.