Review

Reviews of films and books

A Journey in Theory

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When I signed up for a class about “Disability Rhetoric” I was apprehensive. I was interested in learning more about disability, but I had never encountered rhetoric. I remember searching the definition of rhetoric every day for the first two weeks of class. Once I moved past my fear of rhetoric it was time to tackle the concept of disability. Our first assignment with “The Kids Are Alright” immediately challenged my perceptions of disability, forcing me to confront the overcoming and sympathy (read: pity) narratives that had been taught to me. One of the earliest quotes from my journal is in response to an article by Simi Linton. “But we have failed as a society by expecting abnormality and inability of people who are disabled.” While I still believe this is true in some respects, I don’t think I gave enough credit to the disability community. In today’s world, disability is far more visible than it was even as I was growing up, in large part due to the activism around making the world more accessible and sharing the narratives of people with disabilities. I think this also calls into question definitions of normal and ability, ones that I hadn’t considered at the time of writing that line.

Surrounding the conversation of Disability Visibility as a whole: “It is the way of understanding more about the world and how empathy is the answer when you have more knowledge about the vastness of diversity and the vastness of disability.” I had never encountered the narratives of people in Disability Visibility, and I had never encountered the drastic actions that we saw present in disability activism stories like in Crip Camp. The narratives we encountered were not all sunshine and roses. I don’t like reading sad stories, but there is a difference between a sad story and a provoking narrative that I encountered in this course. Stories like “Unspeakable Conversations” and The Kids Are Alright aren’t necessarily triumphant stories, but they aren’t sad stories either. They are stories that show multi-faceted people experiencing life. And it was refreshing to get a narrative that went beyond my expectations unapologetically. These authors weren’t writing to pander to the nondisabled community, they were writing for themselves.

I hadn’t really encountered a lot of theory outside of educational theory, and seeing disability theories and applying them to literature and media has helped me develop a greater sense of critical analysis. Being able to develop these skills and knowledge has been instrumental in shaping the path of my future. I have learned new perspectives from my peers and been revived in my hope for teaching. I think this quote from October summarizes my thoughts of the class pretty well. “It is where people begin to learn and break free of prior discourses and develop new concepts in conjunction with other like minded people.” I could not be more grateful for the knowledge, theory, and connections I have learned in this class. It also showed me that I can bust out writing much more confidently than I had expected. I am proud of where I have come and I look forward to how I can use this experience in my future.

Crip Camp: History From the Mouth of Its Forgotten Victors

Isabelle S1 Comment

Crip Camp was released in January of 2020, and features footage of campers in 1971, and the disability rights movement in 1973. I bring this up because of the major historical richness this film possesses. This film’s most prominent focus is on community. The hardships these people faced in their everyday lives was relieved during their visit to Camp Jened in 1971, and it is through the bonds formed there, and the accommodation and social environment of that space that the people there realized that they no longer wanted to be “in a world that wasn’t made for me”. They banded together in 1973 and protested for the passing of the 504 plan, which was being jeopardized at the time as people discussed if it was really necessary. 

So much of the value in this film lies in how personal story — and even footage — is used to cast a more in-depth light on the history of disability. All too often disability rights and disabled people are written out of history. But here we see their role up close. The footage from Camp Jened in 1971 is literally shot from the perspective of campers. We see the intimate lives of the campers, their physical needs, their discussions, their fun camp activities. Very quickly the audience could tell that people were happy and free at the camp. The narration also emphasises how different it was from the “outside world”, how disability was not an irregularity or something to be mocked, shunned or stared at, it was normal, expected, and there was an overwhelming amount of understanding in such a place. This contrasts with the fight they must undertake two years later, as they protest for the 504 plan. However, we still see that same sort of community unity during these protests. Everyone’s needs are considered, and people care for one another. There is compraderie in people planning what to say, making places to sleep, delivering food, fasting, heating and electricity, all sorts of specific conditions for living that everyone must be considered when making these decisions. It was a smaller protest, and a very personal one. This personalized account of such a historical event — especially an event that was avoiding publicity and has been for the most part less known outside of the disabled community — really makes the audience (particularly a nondisabled audience) quickly understand the importance of such protests.  

One quote that stood out a lot to me was, “The problem was not with disabled people, the problem was with nondisabled people.” My keyword reading was on ableism, although it was titled “ability”, it discusses how the term “ability” came to be what we now know it as today. It seemed to start as a measurement of what a person was able to do, and usually was legally used to benefit men who owned property. To not “be able” was to be disabled, and to have less value socially. This disabled term was applied to pretty much everyone other than property owning men. This would later evolve into being applied specifically to bodies that were given less value because they were not able to produce as much profit. I go more in-depth for how this is messed up in my keywords RAB, but I think in relation to Crip Camp a lot of similarities could be drawn. The general concept of a body being valued as “lesser”, of a person’s presence and their necessary accommodations that would be needed, is explored a lot in Crip Camp. There is a lot of contrast to how people’s lives were before the 504 plan was passed, and before, and the change between the historical footage and today are impossible to ignore.

There is a lot of value to this video being shown in class to high schoolers. Not only does it open students up to unique perspectives, some of which nondisabled students in your class may not have known about, but it also provides an important historical context to American history, one that is often overlooked or only briefly touched upon. This in-depth telling of history by the actual people who lived and experienced it is also extremely valuable, it is in a way timeless. I mean timeless in that it is extremely valuable to have a historical documentary that includes the actual people that lived through such events. Years from now, people will be able to hear the thoughts and insight of the actual protesters and campers. I think that’s really valuable.

Some notable quotes:

“The problem was not with disabled people, the problem was with nondisabled people.”

“I was in a world that wasn’t made for me.”

“I don’t think I felt shame for my disability. What I really felt was discussion.”

“Schools and even hospitals didn’t want to spend the money to make their buildings accessible.”

The Crip Camp Revolution: Making Spaces Accessible

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The common American student has very little exposure to disability studies in public education. This lack of curriculum is unacceptable and narrows the minds of young folks across the country. Many of those who do know about disability studies are living it first-hand. Imagine what it’s like as a student who never sees their own experience taught about in the classroom; how isolating that would be. There are dozens of methods that can be used to accurately portray disability studies, but all come from a place that centers disabled voices. Crip Camp is a documentary produced by a disabled man about disabled people. It is the perfect film to introduce students to the world of disability.  

 Crip Camp retells disability through the lens of a revolution—the revolution of access. What begins with a couple of disabled kids at summer camp (Camp Jened), leads to a national headline celebrating the triumph of a 28-day sit-in in a Berkeley Federal Health, Education, and Welfare building. The documentary tells the story of how those kids went from singing songs with a bunch of hippies, to sleeping on federal grounds in protest of their federally sanctioned mistreatment in the US.  

Camp Jened, where it all started, was a revolutionary space. It was a crip space that allowed campers to be fully themselves. Keywords for Disability Studies defines “access” as “the power, opportunity, permission, or right to come near or into contact with someone or something”. Camp Jened was accessible. It provided power, opportunity, permission, and the right for the campers to be unapologetically themselves; and that is why it is revolutionary. This disability revolution was not because of pity for non-disabled people, but rather, because of impassioned, driven, and brilliant disabled folks themselves. Crip Camp is highly relatable, not just for disabled folks, but for any high schooler looking to make a difference.  

Crip Camp provides a deviant perspective of disability. It portrays disabled kids and adults in a way that is anti-normative. It successfully tells a story of disabled high schoolers as they are (which again, is revolutionary). This exposure is essential for high schoolers, as mainstream media often portrays disabled folks as inspirationporn or pity parties. The documentary accurately depicts the campers at Jened in a way that humanizes them, much unlike how they were treated outside the camp. It features segments of their patience, sexual exploration, messing up, desire for popularity, and daily needs through a disability studies lens.  

Accessibility, like that within Camp Janed (and that portrayed throughout the entirety of Crip Camp), is worth fighting for. The advocates in this film bring the audience on their journey of fighting. The revolution is not going to be handed over, Crip Camp tells a story of fighting for justice in a country that claims freedom. Several events are included in the documentary, including the month-long sit-in, the “capital crawl” in demand for ADA, and countless other protests; these events are historic markers to progress in our country. They are hopeful, encouraging, and ideally leave activists hungry for even more! Crip Camp pushes the limits; the limits of spaces, of people, of government. And I push you to use it in your classroom.  

Review of Crip Camp

Turnip Friend1 Comment

The documentary Crip Camp features many disability rights activists who began their experience of being in a disabled community at the summer camp called Camp Jened, in New York. At this camp, people of all disabilities were welcome, and everyone was encouraged to participate in activities like baseball, music, and swimming regardless of their disability because the counselors were happy to provide any aid they wanted or needed. The narrator describes how many of the teenagers who went to camp Jened were incredibly isolated in their lives at home because where they lived didn’t have accessible schooling, nor transportation, and so many were unable to thrive in their communities. A central feature of Camp Jened was the emphasis on hearing everyone’s thoughts in discussions as well as full validation of the members experiences with their disabilities and how the outside world treated them. One of the people who went to the camp, Nancy Rosenblum, had a disability that impacted her speech, and all of the other people took great care to try to understand what she had to say, because no matter what, her voice and presence was valuable to the collective.

Once many of the members grew up and left Camp Jened, they began activist work together in order to create accessibility in the places they lived. One of the most prominent disability rights activists to come out of Camp Jened was Judith Heumann. She fought for “the reframing “disability” as a social and political, rather than simply a medical and rehabilitative, problem; the shift in priorities from correcting individuals to reforming society; the assertion that the necessary means for social participation and integration, whether devices or services or access and accommodations, should be enforceable civil rights rather than dispensations of charity” (Nepveax, 21). Heumann spoke to lawmakers in New York, California, Washington DC, and likely other states advocating for the Disability Integration Act to be enforced to end institutional biases. While working as one of the prominent leaders of the Disability Rights Movement she organized building takeovers and shocking demonstrations. The Activism chapter of Keywords for Disability states that, “Although much social and policy advocacy now takes place online, street protests, disruptive occupations, and performance oriented street-theater remain crucial ways to draw attention to disability issues that might otherwise be rendered invisible” (Nepveax, 24). This statement describes perfectly the methods in which Heumann and other activists garnered media attention and brought awareness to the public.

This documentary was very moving to me because of the strength of the community that was built from a single space focused on access, equality, perseverance, and fun. I laughed along with the Camp Jened members when they had an outbreak of crabs and had to quarantine, and I had tears in my eyes when Judith Heumann bit back her own tears while speaking to lawmakers about the lack of access her and her community dealt with every time they tried to move through the world. I give Crip Camp a 4.5 out of five only because I wish they had gone into the creation and evolution of Camp Jened when it started in 1952 move in depth, because Judith Heumann and many of the other activists that came from the camp attended in the 1970’s after it had been running for nearly two decades. This film should definitely be shown and discussed in high schools, because it is a perfect representation of how small communities can impact the entire country. What started as a fun way for people with like experiences to form friendships and a sense of collective and personal identity, became an organization of intelligent, strong individuals who gained international acclaim for their work.

Why Crip Camp is Important

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The film Crip Camp is a storytelling showpiece about the roots of disability rights and disability rights activists. While the documentary centers around the story of how the ADA came to be and activism in general, it offers an important theme of community and accessibility embedded in. We begin the film with a nostalgic 70s scene of campers at Camp Jened. Camp Jened is an all-inclusive camp for young teens with a disability. At the camp, the audience gets to see disability in a different light than usual as campers build friendships that stand the test of time as we see later on. As a student who never received education about disabilities or disability rights, this film struck a chord with me. I wish my high school had this built into the curriculum in some way. I believe it could fit really well into a history class and teach students to think deeper into human rights and politics.  

After establishing a community in Camp Jened the film jumps to a different time in campers lives as they’ve grown up and find one another again. The story mainly includes three campers named Judith Heumann, Stephen Hoffman, and Larry Allison that retell their story and how they all became close friends from beginning of camp to later in life. Not only is history important in this film for the obvious reason of laws being passed, but there is first a history of relationships that allowed there to be protests pushing for legislation to be passed. At Camp Jened, it was clear the space the entire time was about helping one another out beyond just physically. To create an atmosphere as such is not a difficult feat, but it is difficult to keep it going outside those safe walls. Authors Susan Burch and Kim E. Nielsen emphasize a social-relational model of disability for historians to refer to in their chapter appropriately titled “History.” With this model disability can be seen as shaped by the environment the person is in (Burch, Nielsen, 96). That is to say that if a person with a disability is around a culture not only inclusive to others like themselves but also a culture that is open for them physically and socially then they will thrive. Unfortunately, America has not been successful with that goal and that is where protests began which ignited the ADA.  

Coming from a small town with small minds, I can see how this might not always execute well when shown to high schoolers. The issue I believe just lies in the belief systems and how strong they are (always have been) surrounding disability. I will promise you that there will always be at least one or two students that will be open minded and that can change a classroom environment entirely. This film is going to be necessary for those environments. Another issue with rhetoric surrounding disability is the fact that most stories told about folks who are disabled are told by able-bodied people. The film can offer aspects of teaching that should and need to be acknowledged when discussing history such as psychological issues, sociological impacts, culture, and intersectionality. As Burch and Nielsen said, “Disability rights movements in all of their manifestations share central themes in history: struggle, citizenship, labor, power, violence, health, representation, and community.” (Burch, Nielsen, 97). In high school I believe it’s important to realize the power that groups create. If teens had more exposure to civil rights knowledge and more specifically how they came to be (like this film) I think it can be easier to see how they themselves can create change in the world when it’s needed.  

Something big I personally took from this film is how the community helped shape every part of action that was taken. I could be wrong, but I feel like if one is almost thrust into the world of politics because it’s demanded it can be exhausting quickly. By that, I mean when your rights are at risk, you feel the need to act because no one else will. However, Judy Heumann our main leader of the protests, had community all the way back from camp helping her. In their adult life they still found one another taking care of each other mentally and physically to better the whole nation.  

‘Crip Camp’ Could Be a Class Success!

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(Author’s Note: None of the 62 chapters from Keywords are titled “Law”, so I chose Chapter 52, “Rights”, by Maya Sabatello, because I’m guessing that’s what the professor meant. It’s the closest, anyway.)

Hey You, Teacher,

If it were implemented in your Social Studies II class curriculum this semester, I think Crip Camp (2020)—yes, that Oscar-nominated, Sundance premiere documentary that was produced by the Obamas—would be of substantial educational value in teaching the full history of the American civil rights movement to your classroom. 

First, let me offer that the disabled position in America remains largely unacknowledged in our humanities classrooms. The significant piece of American history covered in Crip Camp is retold colorfully by the leading rights activists for Disabled in Action, including Jim LeBrecht, Judith Heumann, Corbett O’Toole, Ann Cupolo Freeman, and Denise Sherer-Jacobsen, ALL of whom are accomplished authors in the field of disability studies as well—which is something to provide extra material for your potential unit on disability rights. It’s a fast-paced documentary about the fight for American civil rights, filmed from the ground floor of the sit-ins and the sidewalks of the protests.

The documentary follows the above cast during their youth at the disability-centered “Woodstock” (Ann Freeman) which brought them together and shaped their confidence—straight on through their fight to get Act 504 signed, a critical piece of civil rights legislation which was first vetoed by Nixon (quote: “it would be just impossible in terms of cost”), but later weakened and delayed under Secretary Joseph Califano, with all attempts to enforce the act abandoned by Reagan in a horrendously bigotted effort to deprive the largest minority group in the country of their rights to protection from discrimination in federally funded public spaces (and in organizations and businesses nationwide). Because the fight still continues, your classrooms, were they to include Crip Camp in their curriculums, might notice one term continually appearing—rights. But the fight for disability justice does not only include these adoptions into law, like Act 504. Rights is more complicated than that; which is almost exactly the message of Crip Camp going into today’s world. Perhaps it would allow your students to expand their perspectives on discrimination, society’s attitudes, and law.

Maya Sabatello’s chapter “Rights” from Keywords for Disability Studies offers that “basing disability claims for justice merely in terms of legal rights, without a concept of moral rights, is inadequate”, because if the legal rights were boiled down to their core, it would be exposed how “Traditional Western liberal theory assumes that rights are private, individualized, and autonomous”. Contrary to this, the interest of disability activists, including those in Crip Camp, has always been on “group rights”, which “focus on collectives that have shared interests and aim at protecting cultures, ways of life and practices that are presumably not sufficiently protected by the assertion of individual interests” (page 159). So, as Crip Camp’s core activists (along with machinist unions, Black Panthers and supporters) persist through three weeks of hunger striking, months of government sit-ins, and a generation of “really serious, radical action” (Jimmy LeBrecht), they fight for their rights in the law, but also for their rights to exist together as an identity without friction or hardship. Sometimes this can be as plain as the right to not be “sidelined” (Judy Heumann) in a public space with your presence, but other times these rights are less obvious to the nondisabled, like the right to privacy. As one Camp Jened camper, Nick, put it: “I think what Nancy is talking about is that everyone in their life sometimes wants to be alone. I think that’s one of the major rights.” The story really only begins with Act 504, but Crip Camp teaches students to fight for the full extent of their rights, the way Sabatello describes.

 So, Sabatello’s understanding of legal rights and group rights, together, helps encapsulate Disability in Action’s goals and expectations for the implementation of Act 504. And although the world has come a long way from the incomprehensible atrocity of the institution-era, you may still be tempted to avoid showcasing this film to your classroom because of its graphic depictions of abuse in institutions like Willowbrook—I urge you not to. Though uncomfortable for students, that scene provides additional understanding of the stakes of this fight for civil rights by the disabled in America. It was not very long ago.

Of the above reasoning, might I add—aren’t these EXACTLY the kinds of topics you’d want to use to stimulate class discussion? What does Social Studies in American classrooms concern at its heart, if not the rights and freedoms of the country? As the famous clause “all men are created equal” has taken nearly 250 years to prove effected, much of that catch-up is contained already in your Social Studies curricula—and here is one more opportunity for learning. The relevance in humanities classrooms is abundant, across the board, but this is magnified by the under-evaluation of the disabled position in history as a minority group. As Corbett O’Toole said in Crip Camp, “There are moments when history shifts”. This film is an artful reliving of one of the most important ones of the last century. I hope that your Social Studies curriculum this year does not overlook a highly educational piece of American literature which could be supplemental to your classroom’s emergent concept of rights and freedoms.

Sincerely, 

Clover

A Future High-School Teacher

The Philosopher’s Dilemma: Why Different Bodyminds Deserve The Right To Live

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Summary: 

In the piece, “Unspeakable Conversations” author Harriet McBryde Johnson recounts her experience with meeting infamous philosopher and professor at Princeton University, Peter Singer. Johnson is a disabled rights activist a part of the organization Not Dead Yet and lives with a neuromuscular disease herself. Familiar with his ideologies relating to infanticide and mirroring beliefs in modern-day eugenics, Johnson was intrigued yet reluctant to meet Singer. Their first interaction is intriguing because Johnson sees some of her own peers chatting with Singer, the man that believes anyone with a disability should not be born/be able to live. They get introduced and suddenly start exchanging emails for a while until Johnson is invited to speak at his university to a group of students with a follow-up Q and A. Upon arrival Johnson notes the attentive audience nodding along to the illogical, quite frankly horrid arguments Singer presents to them. He is professional, respectful, and calm. When Johnson speaks, she adds more of a personal touch while keeping the same professionalism. Afterwards, the two end up going on a walk as they also say their goodbyes and it seems Johnson’s opinion of his character has changed a bit. The chapter closes with thoughts running through Johnson’s head about Singer, about how ignorant people can be when it comes to disability in general. She feels content with concluding that Singer is extremely misguided but truly believes he is doing something helpful. She cannot hate him or violently argue because the world is filled with Singer’s unfortunately, but she was able to make some important dialogue with him that could alter others’ minds.  

Quotes: 

“But I have trouble with basing life-and-death decisions on market considerations when the market is structured by prejudice” (Pg. 10) 

“Within the strange limits of this strange assignment, it seems Singer is doing all he can to make me comfortable” (Pg. 18) 

“If I define Singer’s kind of disability prejudice as an ultimate evil, and him as a monster, then I must so define all who believe disabled lives are inherently worse off or that a life without a certain kind of consciousness lacks value.” (Pg. 26) 

Reflection: 

This reading wasn’t one of my favorites, but I think the writing got away from me towards the end. The theme that stuck out to me the most and seemed one of the most important was the power of rhetoric here. Since Singer had a professional, calm tone about him he would/will always have an attentive audience. Not to mention his status as a professor and famous philosopher. Singer has the privilege of painting his atrocious beliefs as something admirable because not only does he believe he is coming up with a real solution, but his status and demeanor demand interest and respect. If Johnson or anyone with Not Dead Yet were to speak out against Singer in a “aggressive” way that would be completely rational, an audience would see it as irrational depleting the other sides view immediately. Johnson knew for that reason she must remain calm but still added her personal touches in and also was professional. As we are all aware, many people similar to Singer exist in our world and they exist through their usage of rhetoric.  

“Disability Visibility: First-Person Stories From the Twenty-First Century” – Review

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In our modern age, and in ages long ago, our responses to those with disability have been quite varied. But invariably, we humans tend to have two main responses to the disabled: pity and disgust. Pity that the disabled person can’t care for themselves without assistance or for their supposed “sufferings”, or disgust for much the same reasons. The book, Disability Visibility is an exercise in having a positive outlook to people who have disabilities. These people are not people to be pitied or disgusted by – they are human beings with unique opinions, thoughts, and outlooks, distinct from themselves and from the broader world. As the editor, Alice Wong, rights in her introduction to the book, “I am living in a time where disabled people are more visible than ever before. And yet while representation is exciting and important, it is not enough. I want and expect more. We all should expect more. We all deserve more. There must be depth, range, nuance to disability representation in the media.”.

Depth, range and nuance are what is presented in this book, Disability Visibility. All the author’s have different disabilities that affect their lives in different ways. They have unique social contexts that are distinct from each other. One of the author’s is a Muslim-American woman, Maysoon Zayid, who is an actor and comedian with Cerebral Palsy; her essay was about being able to follow her religious practices as a disabled person who can’t participate in the act of fasting. There is Wanda Diaz-Merced, a woman who was studying to be an astronomer and physicist before she developed blindness, and due to her blindness she and her colleagues developed a new way for her to analyze visual data through sonification. On the other end of the spectrum, s.e. smith wrote a story about the experience of watching an artistic performance done by people who are disabled, and what it felt to be a part of something that accepts them.

Not all the stories are going to be pleasant, or easy to read. Many of the author’s will hold opinions that are unpopular, but those are necessary for a full picture of disability. Ariel Henley talks about how a boy teased her for looking ugly due to Crouzon syndrome. Or Jen Deerinwater, who talks about how she was mistreated as an indigenous American with disabilities. Her story has more social commentary than most of the stories contained in the book, and it’s pretty damning social commentary indeed. But the stories also offer hope to those who read by presenting us with these stories, and how to help this marginalized group of people. It can be unsettling, as s.e. smith writes in her essay on the beauty of spaces for the disabled, “to be invited into our space. To be on the other side of the access divide. To see disabled people spreading their wings. […] Those in positions of power, evidently fearing that people are talking about them behind closed doors, persistently insist on barging into such spaces.” (Pg. 274)

This is just a small taste of the stories presented in this book, and there are many more. The stories are short and not difficult to read. They aren’t complicated or academic. They are simply stories that tell of the lives of the disabled. It tells of their struggles, hopes, desires and fears. It informs the nondisabled people about what it is like to live with a physical or mental handicap, and what to do to understand and help people with disabilities live their best lives as humans in our society. For the disabled, this book tells them that they are not alone, that they are not less than human because they are disabled, and that it is okay to speak out and tell their stories to the world, and that even though they are disabled, they can do great things. Alice Wong said it best, “I want things to improve even while grappling with this impulse, with the tension between “subject” and “audience”. I want to center the wisdom of disabled people and welcome others in, rather than ask for permission or acknowledgement.” Disability Visibility is a good starting point toward this lofty goal.

Disability Visibility: Action of Humanness

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“Contribution, innovation, relation, condition, completion, devotion, identification, regret, burden, belief, wrong, right, rebuild, beautiful, embodied”, all words used to describe Disability Visibility. Disability Visibility is a compilation of “first-person stories from the twenty-first century” written about disabled folks, by disabled folks. This mosaic of anecdotes was pieced together by Alice Wong. Each story differs greatly. Authors explain their individual experiences of being disabled in a world built without them in mind. Despite each story being personal to the author, the overarching theme of the book remains consistent. From narratives about navigating medication as a woman with bipolar disorder, to stories about the shame casted on a young, Black girl growing up in a religious household, Disability Visibility amplifies the voices of folks silenced in our world.  

Disability Visibility is written for a wide audience of folks both disabled and not. It acts as a learning outlet for nondisabled people to hear stories told by people living with disabilities first-hand. It gives disabled people an opportunity to tell their stories and exist in communion with one another. A concept explained in the story The Beauty of Spaces Created for and by Disabled People is crip space; “Crip space is unique, a place where disability is celebrated and embraced—something radical and taboo in many parts of the world and sometimes even for people in those spaces” (smith pg. 273). Disability Visibility is a crip space, of sorts. It is a space where disabled folks can express themselves without the ableist pressures of our society.  

Each story grapples with the idea of disability, for example, from Incontinence is a Public Health Issue—and we Need to Talk About It, “I didn’t feel disabled, as it were” (Ramsawakh pg. 175). Or from When You are Waiting to be Healed, “I was learning to navigate the world as a young Black woman, and I did not feel I had the right to claim a disability” (Eric-Udorie pg. 56). Both stories have unique plots, characters, settings, and emotions, but themes remain the same throughout. The entire book carries parallel agencies. The most prevalent is to share the non-fetishized, pity-free stories of disabled people.  

Alice Wong compiled these essays and short stories as individual accounts that created a sense of communion. Jamison Hill’s chapter, Love Means Never Having to Say… Anything, discusses their partnership with a woman named Shannon. Both Shannon and Jamison are disabled by the same illness (although it has manifested differently in their bodies). Jamison writes about how transcendent disabled love is and how having a disabled lover has been incredible. They write, “…but Shannon and I take care of each other in ways I never thought possible” (Hill pg. 265). This story portrays the larger concept of Disability Visibility. The disabled community can take care, despite the world not reciprocating. The story, and book as a whole shows the disabled community in action. The story avoids inspiration porn and pity; but rather, it resembles compassion, togetherness, and humanness.  

Shining a Light on Disability Visibility

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Disability Visibility, edited by activist Alice Wong, is a collection of short personal essays written by a diverse group of disabled writers about their experiences with disability. As stated in the book’s back-cover blurb, “One in five people in the United States lives with a disability. Some are visible, others less apparent-but all are underrepresented in media and popular culture.” This fact necessitates a book like this one, because if disability is one day able to be seen as the norm, rather than a negative deviation from it, then nearly seventy million people in the United States will have their lives improve with the subsequent focus on necessary accessibility that many of the writers in this book advocate and create for themselves and the members of their community.

Among other uses, this book can give people with disabilities a sense of unity, faith in themselves and others in their capabilities to create change in the world, inspiration to tell their own stories, as well as a guide for building the healthiest relationship with their disabilities possible. For those who are nondisabled, this book can give them more awareness about the lives of people with disabilities, and help them recognize poor media representation that attempts to dehumanize disabled people. Reading this book can also inspire them to look within their own discourses for area where accessibility is needed so the responsibility of advocating for and creating it isn’t entirely placed on those who need accessibility.

One story in the book focuses on how an astronomer who became visually impaired during the height of her career. “How a Blind Astronomer Found a Way to Hear the Stars” by astronomer Wanda Díaz-Merced follows how she innovated her entire field by creating a technique of analyzing supernovas through sound, when previously, astronomers were only able to analyze them through visual reconstructions from data. This kind of novel innovation opened up an entire scientific field to people with visual impairments, and was only possible because of Díaz-Merced and a few of her colleagues’ determination to create accessibility. She states that, “If people with disabilities are allowed into the scientific field, an explosion, a huge burst of knowledge will take place” (Díaz-Merced. 173).

Another story called, “Imposter Syndrome and Parenting with a Disability” by writer and activist Jessica Slice who has Ehlers-Danlos syndrome focuses on her self-worth in regards to motherhood. She expresses in the piece that she is often unable to provide for her son in a way that other mothers based their identity of motherhood on, mainly in regards to physical activity. However, Slice gives the perspective that although she may not be able to pick her son up or drive him places, she is able to give him the emotional attention and steady presence that the children of nondisabled parents often lack from their caregivers. She writes that, “Love isn’t a collection of capacities, of practical contribution” (Slice, 132).

One last story overview is about “If You Can’t Fast, Give” by Muslim actress and comedian Maysoon Zayid, who has cerebral palsy. She expresses how Ramadan, or month of fasting that takes place yearly in Islam is not a requirement for people with disabilities or illnesses to undertake. Despite this, she chose to participate for as long as her cerebral palsy allowed. When the time came that she couldn’t participate for serious risk of her health, she decided to instead follow the tenants of her religion by making donations to charity in place of Ramadan, instead of feeling ashamed that she could no longer participate in the way she wanted to. Zayid states, “Muslims fast so they can suffer a little. It is important not to die in the process. Instead, those who can’t should channel their devotion into charity. This will not only help you stay healthy but also will help someone who is genuinely suffering” (Zayid, 38).

What each of these stories have in common is the idea that although people with disabilities might not be able to participate in their discourses like their occupations, their families, and their religions in the same ways nondisabled people traditionally do, they still occupy an essential role in their communities and are able to create meaning in ways that greatly improve the world around them. In fact they often do so in ways that nondisabled people either cannot or choose not to. Disability Visibility highlights this idea very well, the only problem I found with the book was that I wanted to hear more than a few pages of the experiences of these disabled writers, and many others with disabilities not mentioned. After all every of the one in five people with disabilities in the United States experiences their disabilities differently, especially within the context of the other parts of their lives. Perhaps a sequel is in order.