Disability and Difference in Global Contexts

“A crip linguistics approach thus calls for educational encounters that can be a site for disruption of ableist imaginaries of certain bodies ‘whose future is inconceivable’ (Mugabo 2016, p. 179, in Tuck and Yang 2018, p. 15; see also Erevelles 2011).”

“…intellectual and rhetorical abilities seek to speed up or dominate the discussion, problems that compound for disabled people of color and those who don’t speak English, who must also deal with racist downgrading of their rhetorical ability (see Annamma et al., 2013; Erevelles, 2011).”

“Disability studies has been criticised for essentialising the implication that all disabled people experience the same disabling barriers, the same opinion on how those barriers should be removed, and the same general voice (Erevelles 2011; Goethals et al. 2015).”

“…studies scholars recognize the ways bodily difference becomes meaningful, with important scholarship illuminating complex intersections between queerness, race, and disability (Bailey and Mobley 2018; Ben-Moshe, Chapman, and Carey 2014; Erevelles 2011, 2017; Schalk 2018, 2022; Schalk and Kim 2020).”

“…level, we know that capitalism is deeply entwined with racism and ableism such that those of minority races, particularly African Americans, and people with disabilities are constructed as being in direct contrast with the autonomous, productive, liberal citizen (Averbeck, 2018; Erevelles, 2011).”

“…to cultural, economic, settler, and other forms of colonialism (Parekh, 2007; Sherry, 2007; Barker and Murray, 2010; Meekosha, 2011; Grech, 2011; Erevelles, 2011; Ghai, 2012), which demand an analysis of the effects of humanitarian interventions and the work carried out by the helping…”

“As Nirmala Erevelles has argued, ‘whiteness as property justifies and (re)iterates the centrality of the nondisabled white heterosexual body as the most productive and profitable citizen for the burgeoning capitalist society’ (Erevelles 2011, 166).”

“…and (bio)psychosocial approaches to ME/CFS respectively) represent forms of biopower, surveilling and disciplining body/minds that fail or refuse to conform to imperialist (white, abled, cis- het-masculinist, Global North) logics (Foucault, 1977; 1978; 1980; Erevelles, 2011; Goodley, 2017).”

“In so doing, we first encourage students to develop a capacious definition of kinship (Burch, 2014; Erevelles, 2011; Nielsen, 2018; Kafer, 2019) that transcends its current, stifling definition based on biological relations, especially as it is conceived of in Japan.”

“These tendencies have had particularly dangerous impacts on disabled youth who continue to be subjected to a lineage of harm, including disproportionate rates of institutionalization, incarceration, and educational segregation (Annamma 2018; erevelles 2011; Meiners 2017; Zaborskis 2024).”

“Yet within disability studies, intersectionality has too often been treated as additive rather than relational a framework to ‘add’ race or gender to analyses of disability instead of rethinking how these systems co-produce each other (Erevelles, 2011).”

“These perspectives frequently view students with disabilities as problems that require solutions, instead of focusing on the mechanisms through which institutional inaccessibility exacerbates the challenges these students face (Erevelles 2011).”

“Viji was particularly influenced by Audrey Lorde (1980/1997), Kimberlé Crenshaw (1989), Nirmala Erevelles (2011) and Jennifer Nash (2019) whose path-finding writings illuminated involuted herstories with the social and political forces that undergird discrimination.”

“Scholars working with disabled communities and individuals from critical global South perspectives (Erevelles, 2011; Grech & Soldatic, 2016; Meekosha & Soldatic, 2011) have been especially sensitive to the relationship between dominant disability rights frameworks and the bundle of moral and…”

“…third world and post/neocolonial contexts (p. 123). in her book Disability and Difference in Global Contexts: enabling a Transformative Body Politic, erevelles (2011) offers a relevant account on the antino-mies yet similarities between two theoretical disciplines; one of which third world…”

“…account of the family’s difficulties in coping with Aminta’s mental health issues over the decades, especially in the context of poverty and the particular dynamics of social and economic oppression faced by (disabled) women within a ‘patriarchal and ableist’ nation-state (Erevelles 2011, 131).”

“Within the context of this project, DisCrit hinges on two foundational concepts which emerged and continue to evolve through the work of BIPOC feminists (e.g. Annamma & Handy, 2021; Combahee River Collective, 1977; Erevelles, 2011).”

“The modern imperial violence, as Erevelles (Erevelles, 2011, p. 22) argues, “is instrumental not only in the creation of disability but also in the absence of public recognition of the impact of disability in the third world.””

“…have described this phenomenon as a form of racialized disability, whereby disabled bod‑ ies of color continue to suffer discrimination and social exclusion at higher rates than the general population in areas such as health, poverty, sexual violence and mass incarceration (Erevelles 2011, p. 26).”

“…2001), communities like people of color (e.g. Tatum, 2003; Woodson, 1933), LGBTQþ individuals (Quinn & Meiners, 2009), and those with dis/abilities (Erevelles, 2011), to name a few, frequently face oppressions across contexts—from the classroom to the corridor (Metz, 1978) to less local…”

“Disability cannot be isolated from other social structures; it is produced within social and structural relations influenced by gender, class, and other factors (Erevelles 2011).”

“In response to the intersectional discourse, the international organizations began to address issues such as disability, race, indigeneity, and LGBTQ+ rights (Erevelles 2011).”

“This aligns with what Erevelles (2011) terms a ‘materialist disability studies’ approach, which connects methodological innovation to broader struggles for social justice.”

“In recent years, Erevelles (2011) has offered a thorough historical-materialist analysis of colonial systems of oppression, demonstrating how structural and material conditions produce and sustain impairment and disablement at a structural level.”

“These practices exemplify what Erevelles (2011) terms the “dis-abilization of race” (166), foregrounding the ethical failures of clinical reasoning that normalize paternalistic decision-making by white physicians over Black women whose impairments do not necessarily constitute disability.”

“It redefines research as a tool for social change rather than a process that extracts knowledge without benefiting the communities studied (Erevelles, 2011; Goodley, 2017).”

“(Erevelles, 2000; 2011).”

“Erevelles (2011) points out that ignoring the proximate causes of disablement can reproduce harmful/violent ableist ideologies, for example, by closing the possibility of exploring the social and economic factors that produce harm or whether certain marginalized groups are particularly vulnerable…”

“…to foreground both race and disability in qualitative inquiry can embrace an understanding of disability as a historical-materialist category constructed within the racialized workings of transnational capitalism (erevelles, 2011), anchoring inquiry in the political economy of education.”

“Transformative knowledge is extricating these everyday experiences of the disabled as normal and presenting them as symbols of injustice in their stories and voices (Erevelles, 2011).”