Author: Limbo

RAB: Disability and Queer

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“Queer” by Tim Dean, selected from Keywords for Disability Studies edited by Rachel Adams, Benjamin Reiss, and David Serlin

Summary: 

This piece introduces the historical connections between queer studies and disability studies by first discussing the word queer. Originally, queer was used as a derogatory term to stigmatize not only members of the LGBTQ+ community but those in the disabled community too. Now it is decently well-known as a reclaimed term for empowerment. Dean points out that both queer studies and disability studies challenge the effects of normalization in society when it comes to identity and access. When I say identity, this can include sexual orientation, gender expression, physical appearances, personality itself and much more personal attributes. One example given comes from early activist groups and their slogans. Queer Nation began the chant “We’re here, we’re queer, get used to it.” And it was common for disability rights organizations to chant “Not dead yet.”  

Then, the term heteronormativity comes into play. Queer itself, is not supposed to challenge or simply be different from heterosexuality, as it challenges heteronormativity. The way Dean explains heteronormativity relates to heterosexuality because it’s based off covert expectations that makes sense of the world. The term is linked to another concept created by Adrienne Rich (lesbian feminist) known as compulsory heterosexuality. Dean claims that compulsory heterosexuality depends on compulsory able-bodiedness. Heteronormativity assumes that a body engaging in sex is healthy and able-bodied to fit the idea of “normal.” Lastly, the concept of “crip theory” is introduced because of its influence from queer and disability studies. Instead of focusing on physical aspects and capabilities of bodies and environments around them this field goes one step further. It wants to take a deeper look at abstract social expectations of what the human body should look like and how someone should behave or perform daily due to heteronormativity.  

Quotes: 

“Indeed, able-bodiedness appears to be even more compulsory than heterosexuality because the former requires the latter” (pg. 144) 

“Queer approaches to thinking about disability and sexuality argue that neither the human body nor its capacities are biologically determined” (pg. 144) 

“In other words, normalization does not exclusively bolster the interests of the so-called normal, since it also puts them at risk” (pg. 144) 

Reflection: 

One thing that I focused on was the idea of normalization. I like how this author framed it, and the references he provided when discussing it piece by piece. While I can’t be positive I fully grasp it from this reading, including Goffman’s take helped. If I’m following correctly, normalization could be a framework that anyone is capable of straying from. That goes to say that anyone is capable of later in life becoming disabled, therefor being stripped of their “normal” social status. I would also argue that while I view a standard normal as being the straight white able-bodied male (and doubtful that will change soon) I think norms can sometimes exist on a continuum. We create new norms and once those are established if you don’t fall in line or can’t make the cut, you are not normal anymore. Normalization is an identity vacuum that exists to continuously eradicate accessibility, education, and mutes every minority.  

Secondly, something this piece reminded me of is the power of taking back hurtful language. Growing up, I vividly remember learning as a young child that “queer” meant weird. It meant different, gross, and was not a word to be associated with. Being a member of the LGBTQ+ community and being able to then grow up and see us take back these terms for empowerment meant a lot. I never knew queer studies and disability studies had this historical, powerful link in that way. Typically, I always emphasize how crucial vocabulary can be, and this author solidified that more for me. It’s not just how we speak about identities but how we don’t speak about them as well. Having learned some bits and pieces of queer history it’s saddening interconnections to other communities like this do not get mentioned or credit.  

Reflective Annotated Bibliography: Corbett Joan O’Toole “Celebrating Crip Bodyminds”

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Celebrating Crip Bodyminds

By: Corbett Joan O’Toole

Summary:

In this piece, O’Toole discusses important concepts from specific terminology unknown to the general public and why it matters, to finding community within the vast vibrant culture of disabled bodyminds. They introduce the idea of social support through creative problem-solving for those with a disability potentially taking from both a cultural and social model of disability. Having conversations with others going through similar experiences is extremely vital. This being beneficial for the sake of learning to adjust to the constraint’s society (an ableist society) has placed upon people living with a different bodymind than the status quo. Specifically, discussions can range from coping with side effects from medication to economic hardship and much more. In this instance, O’Toole refers to disability-specific circles that highlight pride and strength alongside their disability rather than in spite of it.  

An important note, O’Toole reminds us that the medical community often never knows about these circles so fails to adjust to more appropriate language and a different perspective. The author uses a short anecdote about women not knowing how to identify on the spectrum of disability because they were never provided information about it. I believe this sentiment is one we come back to throughout the introduction of this book. Social support systems within a large community that is for the community. Using agreed upon terms that challenge, compliment, or otherwise intersect nicely with identity. Not only acknowledging this, but also realizing where they lie and how they are not represented or respected by people outside of those social groups.   

Quotes: “Their quality of life goes up because, often for the first time, they are surrounded by people who see their wholeness, in contrast to the medical system that primarily sees their brokenness.” (pg. 5)  

“…They didn’t have any language for being disabled, so they were isolated in their own worlds.” (pg. 4)  

“It seems as though the role of “miracle worker” conflicts with the role of “disabled person”” (pg. 29) 

Reflection:  

One main message I received from this piece would be in relation to how culture shapes a social reaction or view of disability and how intertwined they can be. Narratives that surround the disability community as the author pointed out can revolve around anything but accepting the disability. Stories and beliefs held are related to wishing for a cure or achieving greatness despite a condition. If our belief system rooted in ableist rhetoric was to be altered, then accessibility in society might be better. One small example would be education or careers. Someone with a disability might not get hired because they are deemed incompetent. In school, teachers often will not adjust curriculums or programs for a student to learn in the way they can so are viewed as “less.” The people are competent but are unfortunately in an incompetent society that refuses to extend accessibility to others’ needs.  

The second message I believe is important would be regarding narratives specifically and the language we use. I often hear people make the claim that semantics don’t matter. They could not be more wrong. O’Toole briefly mentions in their work that they felt getting judged for how they were as a kid felt the same as being judged for who they were entirely. A medical model may tell someone what they are missing and what is wrong with them to attempt to provide a solution. The author brings up different social groups that do the opposite. These groups focus on change in society for the better, empowerment, experiences of different bodyminds and how to cope in different ways. While I still actively learn about the differences between the groups listed, it is apparent to me that they are a source of peer power in the community regardless of each unique focus. Among them are: Disability circles, disability justice groups, and disability rights organizations. The language used in each one will range but it is important that it is vocabulary/terms they all agree on. Language that promotes mutual respect, understanding, and patience. That idea has not yet made an appearance in mainstream literature or media for the most part when discussing disability.

If I Had Endless Miseducation: Jerry Lewis and His Orphans

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The short film “The Kids Are Alright” provides us a look into the lives of folks with muscular dystrophy. Specifically, we are following former kids who were used by Jerry Lewis in the infamous telethon to raise money for a cure. Now, not all members were associated with being one of “Jerry’s Orphans.” That is because this group of activists had a larger goal to spread visibility about disability. While not everyone had the honor to be ignorantly cussed out by bitter Lewis in a Vanity Fair interview, everyone had felt the pain of being disregarded as “other,” or “not enough” in their everyday lives. The telethon was formatted to rack up pity-points from the audience through shameless manipulation and lies. It is not wrong to raise money for helpful organizations, but these donors are unaware of where this money is going or how it is being used. That is where we set the scene as our activists speak out against the shady organization and Lewis’ failure to listen (as well as the rest of our nation). 

Mike Ervin, leader of the movement “Jerry’s Orphans,” guides us through every protest and what it all really means to him. Ervin’s frustration partially comes from the narratives surrounding the disabled community. One major issue, disabled folks’ voices are typically put on mute or never broadcasted in any form. Secondly, able-bodied people paint pictures of misery, pain, and suffering when speaking on behalf of the disabled community. Take for example the goal of finding a cure. Ervin himself never felt the need for a cure. He describes his life as a fulfilled one and wishes to distance himself from dialogue that enables the idea of fixing him. Ervin also organized protests alongside peers to be peaceful and educational. Sit-ins started occurring during the telethon with powerful messages like, “Piss on pity,” encouraging pride in the disabled community for a change. Education about muscular dystrophy and the Muscular Dystrophy Association was readily available through helpful pamphlets handed out by the activists. This chosen mode of protest and resources should have been enough to push people to realize we need to do better. Ervin and his peers had done most of the work through serious research, sharing their experiences, and being kind but firm in the face of ignorance. All the audience had to do was put in effort past that point, like read or listen.  

Overall, this film receives a gleaming 4 out of 5 stars. Given his major role in activism, the film chose to center around Ervin, but it would have been nice to hear more voices. I think one of the many vital lessons to learn from this film is how activism works. The telethon audience donating money to an organization they have not read up on can sum up many American activists today. It is much easier to do no research, read nothing, listen to no one and forget the next day. Ervin’s team did activism the correct way and needed others to step up to do the exact same. Nothing gets done without proper action. The pacing in this film felt a little off or rushed for the sake of time and storytelling. I wish they had a better timeline of events, or extended it.