Celebrating crip bodyminds

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.

RAB: O’Toole’s Insight on Celebrating Crip Bodyminds

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Celebrating Crip Bodyminds
By: Cobett Joan O’Toole

An objective summary of the reading:

O’Toole begins by summarizing their book, explaining their first-hand experience being disabled, and years of studying disability studies. They give anecdotal evidence of just how complex disability is, through a story about a group of women, unable to commit to the term “disabled”. Then they explain the importance of disabled communities and why disabled circles are so important. O’Toole emphasizes the idea that disability is not a monolith, yet it is a communal experience.

O’Toole explains the terms and labels they use throughout their writing and give the reader a literary ground to stand on. Additionally, they provide cultural context, discussing how nondisabled society has determined what “normal” is and how disabled folks navigate this false ideology. From there, O’Toole dives into the misconceptions nondisabled folks have, emphasizing on the erasure or idealization of disabled people.

Later, O’Toole goes back to the language of disability, both in their own life and an academic setting. They give tools and tricks for identifying people based on their intersectional identities.

3 or more quotations (with page numbers):

The page numbers included are the pages from the dox. document!

“Being disabled is a cultural experience which shares many commonalities, even with others with very different disabilities” (pg. 7)

“Normal” is an artificial construct built upon the white, middle-class, male, nondisabled bodymind” (pg. 10) “Nobody is normal” (pg.12).
“Acknowledging that there is no ‘normal’ doesn’t mean that everyone experiences disability as a political and social identity. Acknowledging that there is no ‘normal’ creates a society where difference can be recognized without being diffused or ignored. It does not take away the culture of disability, only adds an opportunity and awareness for us to be more integrated into society as a whole” (pg. 12)

“What do you call a disabled person?” I don’t know the ‘right’ answer, but may I suggest calling him by his name, Bob? But I digress.” (pg.39)

“Was I going to use the academic language? Was I going to use the language of service professionals? Was I going to use the disabled peoples’ self- and community-identifiers? How should the time (late 20th century) and place (United States, more specifically Berkeley, California) shape the language choices?” (pg.37)

“So while I am widely known as being queer in disability, I was much quieter about being queer when negotiating school services for my disabled daughter. I was no less queer, but the school environment was significantly less friendly to queer parents than to non-queer parents. So I prioritized my daughter’s need for services over my own need to educate them about queer and disabled parents.” (pg. 41) Codeswitching and intersectionality

Thoughts:

Something that stuck with me was the way the author wrote. It was a beautiful combination of rightfully unapologetic and understanding of the readers’ potential ignorance. I was struck by some of the language I didn’t know, as someone who is part of the disabled community. Primarily, I had never heard the term “consumer” for a mental disability. I’m eager to learn more about disability studies and the language used both within and outside of the disabled community. I have always found language to be so important, when identifying people; I value language that leaves a baseline for humanness, while making space for differences to be seen and valued. I included a quote about calling a disabled man “Bob” because that’s his name and I found that so grounding!

Identifiers span cross identities, both chosen and culturally given. I admired how the author explained their experience with intersectionality. In the final quote I included, they explain an instance when they code-switched to protect themselves and their daughter. No human fits into a box, we are all combinations of privilege, lack thereof, and positionality. It is so humanizing to recognize these combinations and have the language for them. Language also leaves space for like-bodyminded folks to feel supported and not alone. #intersectionalityordie