Disability and Difference in Global Contexts

“…ideology, one that was desperately needed to reject ways racism was and is perpetuated through the refusal to recognize race, racism, and the material realities they produce in a society committed to white supremacy (Annamma, Connor, and Ferri 2013b; Delgado and Stefancic 2001; Erevelles 2011).”

“(Erevelles 2011, 38) Erevelles’s reading of materialist feminism, in other words, builds its understanding of disability from three directions at once: from poststructuralist arguments that identities are ever-shifting and contestatory; from feminist arguments that the body matters (literally and…”

“Pesquisadores voltados aos estudos das deficiências têm também envolvido a conversa por meio de pesquisa e teoria (EREVELLES, 2011b).”

“…further detail and analysis about the elements of Berne’s statement and specifically demonstrating the role of ableism in these processes include Brendan Gleeson (1999) and Nirmala Erevelles (2011) and authors in two recent collections of scholarly essays (Grech and Soldatic 2016; Malhotra 2016).”

“…ways that disability interdepends and intersects with other social identities, such as race and social class (Blanchett 2006; Connor 2008; Ferri and Connor 2006; Harry and Klingner 2006; Losen and Orfield 2002), gender (Ferri and Connor 2009; Erevelles and Mutua 2005), and nation (Erevelles 2011).”

“…have started mapping the importance of disability as an ideological, epistemological, representational and experiential (post)colonial experience lived within and through postcolonial anxieties, tensions, discourses and materialities (see Barker & Murray, 2010; Erevelles, 2011; Parekh, 2007).”

“When one discusses parenting or caregiving, it is often done in a neutral way, but much research has shown that these roles are often relegated to women (Traustadottir 1991) and, when done for pay, often women of color (Erevelles 2011).”

“Moreover, Erevelles (2011) considers disability not as another identity but as the matrix through which identity-based oppression occurs: by placing certain groups closer to or further from ‘the human’.”

“…1996; longmore 2003; Thomas 1999; UPIAS 1976), the economic, political, cultural and historical conditions in which experiences of disability occur (erevelles 2011; Shakespeare 2006) or the ways in which disability intersects with gender, sexuality, class, culture, nationality and ethnicity…”

“…approach that situates disability as resulting from systemic barriers akin to other forms of institutionalized discrimination, such as sexism, racism, classism, and heterosexism, though these systems of inequality operate differently (Samuels 2003) as well as intersectionally (Erevelles 2011).”

“Transnational feminists remind us that such a focus in the global north can mask our contributions to global inequalities (Erevelles 2006; 2011; Meekosha 2011).”

“Moreover, relatively fewer studies in this field are based in non-Western contexts like China (Erevelles, 2011; Kim, 2016; Zhang, 2017).”

“Specifically, disability intersections with other difference markers such as gender, social class, language, national origin, ethnicity, and race are largely invisible in the inclusion literature (Artiles, 2003; Erevelles, 2011).”

“For example, in Disability and Difference in Global Contexts, Erevelles (2011) proposes an historical-materialist theory of dis/ ability that would potentially ‘enable transformative possibilities for all bodies located at the intersections of difference’ (27).”

“…can play a helpful role in better accounting for such heterogeneity, especially regarding the historical production of social differences (Erevelles, 2011), thus also recognising and explaining commonalities – when it comes to exclusion and inequalities in relation to digital…”

“What Erevelles (2011) calls for, then, is a new notion of ‘education that is not just inclusive of difference but is also transformative in its intent and practices’ (23).”

“Erevelles (2011) argues that intersectionality is the most appropriate analytical intervention to mediate multiple differences.”

“Writers such as Barker and Murray (2010), Erevelles (2011), Ghai (2003) and McRuer (2010) have drawn upon the central theoretical tenets of postcolonialism to critically map the cartographies of disability embedded within and across the territorial boundaries of the nation-state.”

“Failing to identify the components of class prevents materialist scholars such as erevelles (erevelles (2011) from recognizing possibilities for disrupting the routes of transmission of class inequalities at the global, national, local, and individual levels.”

“In this sense, the insights of post-colonialism have not been highlighted; nor has the disconnect been addressed that exists between the Global North and the Global South in terms of disability and poverty (Erevelles 2011).”

“…how dominant models problematically depoliticize disability, has begun to shed light on the insufficiency of a eurocentric disability studies for representing and responding to disability in global contexts (Connell 2011; erevelles 2011; Meekosha 2011; Meekosha and Soldatic 2011; Soldatic 2013).”

“Similarly, Erevelles (2011, 2014) work has spotlighted the disparity in the nature, magnitude, origins and consequence of disablement between the global north and global south.”

“CDS scholars have also drawn attention to the contingency of the representational, material and legal status of disability to broader historical and geopolitical conditions such as settler colonialism, imperialism, eugenics, neoliberalism, and globalization (Erevelles, 2011; Meekosha, 2006).”

“Because war and environmental catastrophe produce disability (Clare 1999; Erevelles 2011a, 2011b; Kafer 2013; Erevelles 2014), the story of MSF is a story of response to disability in, for most of its missions, the global south, where histories and forces of colonialism and neocolonialism have left…”

“To that end, CDS draws on other resources, including queer theory (Kafer 2013; McRuer 2006; McRuer and Mollow 2012), critical race theory (Erevelles 2011; Ghai 2012; Meekosha 2011), and feminist theory (Garland-Thomson 2005; Kafer 2013; Morris 1996).”

“…be conceptualized as a projects by Indigenous scholars (e.g., Cajete, 1994; Grande, 2004; Smith, 1999; Kawagley, 2001), Third World scholars (e.g., Asher 2007; Erevelles 1996; 2011), Chican@s/Latin@s (e.g., Villenas 1996; Gallegos 1998), and African American scholars (e.g., Ladson-Billings 1998).”

“…implied creating a dominant, normative identity, translating eugenic arguments about the value of bodies, into physical actions and the mapping of new ideas of borders between land and continents (Dolmage, 2018; Erevelles, 2011). intersected in complex ways that are relevant to our present time.”

“Third, and finally, I would argue that a countereugenic logic must of necessity be articulated to critiques of neoliberal capitalism and that precisely such an articulation is happening in the queer and crip projects of writers such as Puar, Mel Y. Chen (2012), Nirmala Erevelles (2011), or Fiona Kumari Campbell (2009).”

“Moreover, many disabled people would not have the resources or political support to create or even join a collective – especially cognitively and severely disabled people, who are often overlooked as exceptions to disability solidarity and rights projects (Erevelles 2011; Withers 2012).”

“These scholars argue that the CRPD framework does not adequately consider the structural inequalities and power hierarchies embedded within and between states and societies (Connell 2011; Erevelles 2011; Ghai 2015; Kim 2017; Meekosha 2011; Soldatic 2013).”

“As Erevelles (2011) argues, disability has been sidelined in intersectional theory due to an overarching assumption that disability is an individual and biological problem.”

“…shift, and it is now a highly interdisciplinary and worldwide field with close ties to social sciences (Ghai, 2003; Goffman, 1963/2009), education (Erevelles, 2011; Foley & Ferri, 2012; Kanter & Ferri, 2013), English studies (Browning, 2014; Butler, 2016; Kerschbaum, 2014; Meloncon, 2014; Wilson…”

“(Erevelles, 2011, p. 84) We agree with Erevelles in her description of traditional policy approaches to understanding education, and recognize the need to acknowledge students’ bodies and the ways in which these bodies shape and are shaped by polices in particular local contexts.”

“In sum, critical inequities exist for disabled girls and women globally, yet, their voices, experiences, and perspectives are underrepresented and underrecognized (erevelles 2011).”

“By contrast, critical disability studies (the “third wave”) recognizes the diversity and intersectionality of disability experiences, and calls for critical self-reflexivity, intersectionality, and positionality in decolonizing knowledge (Erevelles, 2011; Goodley, 2014; Shakespeare & Corker, 2002).”

“…entanglements include those between CDS and post-and decolonial theories, in which matters of coloniality, decoloniality and neocolonialism have been explored and connected to the (re)production and (re)shape of disability (10, 17, 25 – 27) and beyond Global North epistemics (2, 9, 28, 29).”

“…et al., 2017; Connor, 2008), given the demographic imperative within and across our globalised society at the intersections of global white and ability supremacy (e.g. Artiles, 2011, 2013; Bell, 2018; Blanchett, 2006; Carbado & Gulati, 2013; Erevelles, 2011; Iqtadar et al., 2020; Noguera, 2006).”

“Erevelles (2011, 72) writes that disability is constructed as a ‘human condition that has historically justified dis-location on the grounds of a pathological biology’.”

“…trauma, but that it is also helpful to think about ableism as a form of supremacy that is deeply entwined with (and coconstitutive of)White, male, and human supremacies (see Erevelles, 2011; Snyder, & Mitchell, 2006; Taylor, 2017), as well as global capitalism (Erevelles, 2011;McRuer, 2006;).”

“One of the drivers for rethinking disability as the meta curriculum may be the continued evidence of conflation between race, class, and disability (Erevelles, 2011, 2014; Ferri & Connor, 2005), resulting in the disproportionate representation of racialized students and students living in poverty…”

“…impairment and disability from a southern standpoint (Barnes and Sheldon 2009; Berghs 2011; Campbell 2011; Chouinard 2012, 2014; Connell 2011; Erevelles 2011; Evans and Atim 2011; Grech 2011; Kalayanpur 2014; King and King 2011; Lang 2011; Meekosha 2011, Meekosha and Soldatic 2011; Mizra…”

“In theorizing disability through a privileging of the historical and material conditions of its “becoming,” Erevelles (2011) demonstrates that engaging disability along the dimensions of race, class, and gender repeatedly troubles the tacit assumptions within disability studies scholarship that…”

“…inclusion from the UN, disabilities scholars working within CDS disciplines have identified the continuation of marginalisation of people with disabilities across divergent social systems (Devlin and Pothier 2006; Erevelles 2011; Goodley 2013; Roulstone 2012; Slee 2011; Soldatic and Meekosha 2012).”

“These intersections shape the experiences of disabled students in the context of HE (Annamma et al., 2017; Erevelles, 2011; Karpicz, 2020).”

“This article draws upon the work of critical race theorist and disability studies scholar Nirmala Erevelles (2011), who conceptualises disability as an ‘ideological condition’ produced, and indeed required, by the material realities of capitalism.”

“For example, in her discussions of disability within a global context, Erevelles (2011) illustrated that concentrating just on disability fails to acknowledge the relationships between disability and capitalism, gender, race, sexuality, socioeconomics, and so forth.”

“This unawareness results in her non-recognition of the constitutive relationship of race and disability where racialized bodies became disabled and disabled bodies became racialized within the specific historical conditions of a burgeoning capitalism (Erevelles, 2011).”

“This reaffirms the findings of previous research that the role diversity of actors with disabilities is still very limited (Erevelles, 2011).”

“A biosocial understanding of disability in inclusive schooling ‘foregrounds the historical conditions that constitute the domain of possibility for the body’ (Erevelles 2011, 17) and of the included or excluded student.”

“Unfortunately, teaching about disability as an intersectional identity marker and embracing and sustaining it in the classroom have often given way to dominant narratives about achievement, individualism, and control (Erevelles, 2011; Giroux, 2005).”

“What is more, this assumption has historically had and still has today many material effects, including a panoply of discriminations, oppressions, and historical injustices against people with disabilities across the globe (Erevelles 2011; Nielsen 2012).”

“…reification, the critical disability studies paradigm recognizes the diversity and intersectionality of disability experiences, and addresses questions of power and positionality, particularly in postcolonial contexts (Chaudhary, 2017; Corker and Shakespeare, 2002; Erevelles, 2011; Goodley, 2014).”

“…western-insular exercise, omitting majority world voices, embracing Anglocentric language and socio-political preoccupations, and even forgetting at times that most disability occurs in the Global North under very different conditions (erevelles 2011, 2014; Goodley 2013, 2016; Goodley et al. 2019).”

“Like Erevelles (2012) we are encouraged by the offerings of these perspectives; especially when they are brought together for generative reasons.”

“Systemic oppressions have real social, material, and economic consequences for disabled girls (Erevelles, 2011).”

“‘To put it simply’, she writes, ‘war is one of the largest producers of disability in a world that is still inhospitable to disabled people’ (Erevelles 2011, p. 132).”

“In other words, disabled people are frequently assumed to share the same views and experiences, irrespective of gender, age, cultural background, sexual orientation, socioeconomic status, religion, and other categories of difference (Erevelles 2011; Goethals, De Shauwer, and Van Hove 2015).”

“…to merely rehearse the recurrent – yet certainly instructive – concern that disability by default presents a problematic to normative order (Davis 2010; Erevelles 2011; Kleege 1999; Oliver 2009; Titchkosky and Michalko 2009), diagnosis of impairment triggers inestimable capillaried a ff ects for…”

“…of difference such as gender, race and sexuality in ways that reproduce the White male ‘normate’ subject (and in turn nation) (Connell, 2011; Erevelles, 2011; Hollinsworth, 2013; Soldatic, 2015; see also a similar point advanced in the disability justice approach developed by US activists…”

“…outset, the outcomes of this GIRLS WITH DISABILITIES IN THE GLOBAL SOUTH b work show that visual methods offered a different way of communicating their ideas, and, therefore, could be used as a radical approach for rethinking difference through its “transformative potential” (Erevelles 2011: 17).”

“Understanding policies like Plyler v. Doe helps shed light on the theoretical hopes of United States schooling and the differential experiences of liminality that students experience because of policies targeted towards language, dis/ability, and citizenship.”

“…and body mediated by discursive, emotive and material human reality, c) considered an intersection for ‘social relations of production and consumption in transnational capitalism’ (Erevelles 2011, p. 7), and d) labeled to practice the hegemony of social and economic productivity of ‘abled’ bodies.”

“…articles in this issue have responded to this call, we also recognize that their analyses remain situated in Western frameworks and that disability analyzed from Indigenous and postcolonial contexts are notably absent (Erevelles, 2011; Ghai, 2002; Hollinsworth, 2013; Kress, 2017; Schweik, 2011).”

“For students with disabilities, special provision based on technical rational understanding of natural ability simultaneously supports their inclusion while marginalising them (Ball, 2013; Erevelles, 2011; Laws & Davies, 2000; MacLure, 2003; Slee, 2011; Youdell, 2006).”

“…more pronounced in English discourse, Africans, and especially African women, were increasingly depicted as having monstrous bodies and savage behavior that served to justify the disparity between Europe and Africa upon which racial slavery depended (Erevelles, 2011, p. 26; Morgan, 2004, p. 49).”