Disability and Difference in Global Contexts

“…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).”

“Instead, white, middle-class, cisgender, heterosexual, and able-bodied women still predominate the movements (Erevelles, 2011; Evans, 2015 ; Laperrière & Lépinard, 2016).”

“…and historical structures in mediating the effects of radical crip subjectivities, Erevelles points out that “it is the economic context (e.g. colonialism) which has blunted the capacity for the severely disabled desiring machine to realize its transgressive potential” (Erevelles 2011, 60).”

“This “material turn” (Erevelles, 2011; McRuer, 2006) within recent disability theorizing additionally suggests generative linkages with spatial theory and the writings of scholars associated with US Third World feminism (Sandoval, 2000).”

“25See, eg Erevelles (2011); Tremain (2005).”

“Erevelles (2011) invokes Fanon’s notion of internal colonization to illustrate the created invisibility and non-recognition of disabled people, especially by their segregation in special classrooms, sheltered workshops, nursing homes and institutions.”

“A growing body of work within the critical disability studies tradition is recognizing the necessity for a comparative examination of disability ’ s intersection with the transnational processes of oppression and marginalization (Cobley, 2018; Erevelles, 2011; Grech, 2015; Ingstad & Whyte, 1995).”

“Poverty, military violence, persecution and victimisation, civil unrest, brutality, lack of services and access to healthcare are among factors in the proliferation of global south disability (Erevelles 2011, 2014).”

“Nirmala Erevelles (2011) Disability and Difference in Global Contexts: Enabling a Transform- ative Body Politic, Palgrave Macmillan.”

“…2018, 15) model of disability and is antithetical to alternative theories of disability, such as the social model of disability, which conceptualises disability as a function of unjust social processes and forms of exclusion (Erevelles 2011; Oliver, Sapey, and Thomas [1983] 2012; Shakespeare 2018).”

“…scholarship (de Vries, 2015; Ferguson, 2003; Haritaworn, 2008; Puar, 2007) as well as on the literature of critical disability studies (Clare, 2001; Erevelles, 2011; Garland-Thomson, 2002; Kim, 2017) in order to extend existing community organizing frameworks (Minkler, 2012; Stall & Stoecker,…”

“…and recovery in disability studies; Campbell, 2009—disability and ableness; Shakespeare, 1996—disability and social status: Connor, 2008—intersection of disability, race, and social class; Connor & Ferri, 2007—paradoxes in special education; Erevelles, 2000, 2011—disability and difference).”

“…the actual bodies of individuals designated as disabled and how individuals marginalized on other bases such as race, gender or class disproportionately become subjected to disablement through acts of violence (Erevelles 2011a, 104–120, 142, 143; Erevelles 2011b, 119, 129–132; Erevelles 2014, 96).”

“…claims to equality, such as by asserting the rationality and capacity of women (in the context of feminism, see e.g. Schalk 2013, see a similar phenomenon identified in relation to critical theory and identity politics more broadly Erevelles 2011, 29–33, 36–37; Siebers 2008, 79–80, 193–194; ).”

“Additionally, as defined by Nirmala Erevelles (2011), I am sometimes disabled by the politics of the body that confine me within the spaces and places I occupy.”

“…inclusive education has to entail not only a vigilance of the ideology of ability in all matters of schooling, but also a recognition of the process of ‘becoming’ within the experience of disability that distinguishes itself differently across diverse socio-historical locations (Erevelles 2011).”

“Lastly, Black people and disabled people are overly criminalized, undereducated, and miseducated, but underrepresented in research and policy (Erevelles 2011; Steele and Thomas 2014; Thorneycroft and Asquith 2021).”

“…2015), decentre Global North experiences of disabil‐ ity, take up provocations from decolonial, post‐colonial, and Global South disability studies (Erevelles, 2011; Ineese‐Nash, 2020;Nguyen, 2018; Puar, 2017); andmove beyondwestern Enlightenment ontologies centered on a humanist perspective (as…”

“Resistance discourses challenge oppression and can help lead movements toward a more inclusive framework around disability and sexuality (Erevelles 2011; McRuer 2018).”

“Through inwardly critiquing, critical disability studies is not just aware of its own historicity, but its geography, accounting for gulfs in meaning and lived experience between global north and global south (Erevelles 2011, 2014; Goodley 2013; Shildrick 2012).”

“Taken together, these components qualified them to challenge the ‘strict adherence to certain normative concepts’ (Erevelles 2011, 152) and to negotiate their way through NDIS support in a way that was affirmative for their daughter’s inclusion in the social, economic and cultural fabric of their…”

“Erevelles (2011, 72) calls out ghettoisation of marginalised and disabled students in a dichotomy of normality, where ‘“we” therefore, try really hard not to be like “them”’.”

“…that have been established in IDEA can be challenged via robust equity ecosystems that engage with, for example, the lega-cies of colonialism, slavery, and eugenics and how these historical realities impact multiply marginalized disabled students of color (Annamma et al., 2013; Erevelles, 2011).”

“…these disciplines have provided arguments for reconceptualizing the notion of embodiment in ways that do not separate intellectual from cognitive activities, and that underscore the critical value of lived experiences of other-than-able/white/male bodies (Erevelles 2011; Hall2011; Wilkerson2015 ).”

“As Erevelles (2011) argued, the classification positions people with disabilities as subjects requiring protection.”

“Implicit in this language was an attempt to bring the ‘individual as close to normalcy as possible’ through medical intervention (Erevelles, 2011, p. 19).”

“…a critical framework for understanding the ways in which disability is discursively and materially produced by nationstates and transnational capitalism across the global North and South (Ghai 2002; Erevelles 2011; Goodley 2013; Kim 2017; Meekosha & Soldatic 2011; Soldatic 2019; Nguyen 2018).”

“As Erevelles (2011) astutely notes, ‘‘Iraqis and Afghans who are killed or disabled in their ‘occupied’ countries are not thought of as ‘civilians’ resisting an imperialist force, but as ‘terrorists/insurgents’’’ (145).”

“Low-income parents, often Black and Brown mothers, are routinely dismissed in educational decision-making, despite their deep knowledge of their children ’ s strengths and needs (Erevelles, 2011; Valle and Connor, 2019).”

“Nirmala Erevelles (2011) has argued similarly.”

“…intelligences (Coulthard, 2014; Deloria, 1995; Little Bear, 2000; Simpson, 2011; Smith, 1999), disability justice work (Annamma et al., 2013; Erevelles, 2011; Titchkosky, 2011; Withers et al., 2019), queer theory (Butler, 2002; Hames-García & Martínez, 2011; Lorde, 1981; Pinar, 2012),…”

“…is heightened when the assumed deviances and deficits of raced, classed, and disabled groups are not amenable to remedy within existing institutional structures like schools, as they threaten the civic utility of being consumers or producers in capitalist markets (Erevelles, 2011; Goodley, 2013).”

“A more complete story-line is essential as educational inequities lead to detrimental consequences for disabled girls of color (Erevelles, 2011; Gill & Erevelles, 2017).”

“Jörgensen 2016; Erevelles 2011).”

“Crip theorists argue that disability is not merely a biological fact, “but is a manner of becoming-in-the-world that reorganizes lived space and time as well as the social relations between the self and other bodies” (Erevelles 2011, 36).”

“Activists advocating for disability justice and scholars studying disability have explored in detail how socio-economic conditions shape space in ways that exclude non-normative bodies and produce material impacts on those bodies that do not fit (Erevelles 2011; GarlandThomson 2011).”

“…disability studies, with scholarship spanning engagement with the epistemology of pain, critical analyses of pain in the context of disability desire, and investigation of the role of pain in global contexts of neo-colonial exploitation (Erevelles, 2011; Kuppers, 2007; Patsavas, 2014; Price, 2015).”

“Erevelles (2011) shows how structures designed for equity can reproduce racialized and classed exclusions: a pattern visible in autism care systems, where inclusion may mean entry without empowerment.”

“This entails representation and redistribution of services and resources in ways that affirm the autonomy of RSWDs and attend to the sociocultural and historical complexities that shape their lived experiences (Artiles and Kozleski 2007; Erevelles 2011).”