Disability Basics
Click here to return to the Disabled AND Blessed homepage.
Whether you are seeking to expand access to your faith community, to incorporate disability theology into your research, or to support a loved one or even understand yourself as a disabled person, some basic knowledge will come in handy.
On this page, you'll find:
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Notes on language to use around disability;
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Attempts at defining disability and a survey of disability models; and
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Further resources, including sites with basic etiquette tips & disability history
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Before you dig into those basics, I want to start you out with a quote in which artist and writer Sara Hendren suggests a perspective that turns society's narrative of disability as aberration from the "normal" on its head.
"Some scholars claim that disability may well be
'the fundamental aspect of human embodiment.'
The fundamental aspect? What a notion —
that the universalizing experience of disability,
states of dimensional dependence from our infancy through the end of life, might be the central fact
of having a body, or rather being a body.
It’s an idea that could alter one’s very sense of self,
if we let it." ​
As you explore this site, I invite you to keep pondering this question: How would you change if you accepted that disability—with all its limitations, its disruptions, its reliance on others—is integral to what it means to be human?
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And if only all people were to embrace this queer truth, what flourishing futures might come to pass?
Learning the Language
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Yes, you can say disabled! Many of us prefer it over "person with a disability" (though that's fine too)
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Please, don't use "differently abled" / "handicapable" / other euphemisms
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​In Exile and Pride: Disability, Queerness, and Liberation (1999), Eli Clare surveys the histories and connotations of different words used for disability, including disabled, crippled, and differently abled. Read an excerpt below:​
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On an
individual basis,
pay attention to what language a person uses for themselves,​
and mirror it when referring to them.​
"Disabled. The car stalled in the left lane of traffic is disabled. Or alternatively, the broad stairs curving into a public building disable the man in a wheelchair. That word used as a noun (the disabled or people with disabilities), an adjective (disabled people) , a verb (the accident disabled her): in all its forms it means "unable," but where does our inability lie? Are our bodies like stalled cars? Or does disability live in the social and physical environment, in the stairs that have no accompanying ramp? I think about language. I often call nondisabled people able-bodied, or when I'm feeling confrontational, temporarily able-bodied. But if I call myself disabled in order to describe how the ableist world treats me as a person with cerebral palsy, then shouldn't I call nondisabled people enabled? That word locates the condition of being non disabled, not in the non-disabled body, but in the world's reaction to that body. This is not a semantic game. Cripple. The woman who walks with a limp, the kid who uses braces, the man with gnarly hands hear the word cripple every day in a hostile nondisabled world. At the same time, we in the disability rights movement create crip culture, tell crip jokes, identify a sensibility we call crip humor. Nancy Mairs writes: 'I am a cripple. I choose this word to name me .... People —crippled or not — wince at the word cripple, as they do not at handicapped or disabled. Perhaps I want them to wince. I want them to see me as a tough customer, one to whom the fates/gods/viruses have not been kind, but who can face the brutal truth of her existence squarely. As a cripple, I swagger.' Differently abled, physically challenged. Nondisabled people, wanting to cushion us from the cruelty of language, invented these euphemisms. In explaining her choice of the word cripple, Nancy Mairs writes: Differently abled ... partakes of the same semantic hopefulness that transformed countries from undeveloped to underdeveloped, then to less developed, and finally developing nations. People have continued to starve in those countries during the shift. Some realities do not obey the dictates of language.' Differently abled is simply easier to say, easier to think about than disabled or handicapped or crippled. ...In the world as it should be, maybe disabled people would be differently abled: a world where Braille and audio-recorded editions of books and magazines were a matter of course, and hearing people signed ASL; a world where schools were fully integrated, health care, free and unrationed; a world where universal access meant exactly that; a world where disabled people were not locked up at home or in nursing homes, relegated to sheltered employment and paid sweatshop wages. But, in the world as it is, differently abled, physically challenged tell a wishful lie."​
Defining Disability
​Disability is a very broad umbrella term that covers a range of impairing / non-normative traits — physical and neurocognitive, acquired and developmental, as well as mental illnesses, chronic pain, and sensory differences like blindness...and more!
What is labeled a disability actually varies across cultures and history. For a basic example, consider how the invention and popularization of glasses has changed what level of eyesight we consider disabling.
​Here is the three-point definition used by the Americans with Disabilities Act (ADA) to determine someone's legal disability status — a disabled person is someone who either:​​
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Has a physical or mental impairment that substantially limits one or more major life activities; or​
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has a history or record of such an impairment (e.g. cancer in remission); or​
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is perceived by others as having such an impairment (e.g. major scarring / facial differences that are not actually disabling).​
To understand who "counts" as disabled under the ADA's definition, one must also define "impairment," "limits," and "major life activities." Visit the ADA's own site for their explanations, and ponder who gets to decide these meanings. Meanwhile, the "Autism Pastor" Lamar Hardwick troubles this definition, describing how,
“By this definition, disability is viewed as not meeting social expectations and social demands. We cannot define disability apart from a social construct of perceived normal abilities.
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[This definition also] requires a person to be regarded as disabled. This means that a social construct primarily decides what makes someone disabled.This privileges and prefers able-bodiedness by using certain types of bodies as the standard for what types of minds and bodies not only are acceptable but are necessary for production and success.”
Rev. Dr. Lamar Hardwick, author of How Ableism Fuels Racism: Dismantling the Hierarchy of Bodies
in the Church
Disability Models
​​​​Disability theorists and activists develop different frameworks with which they can either describe how a society currently responds to disability, or to assert a new way to understand and respond to disabled people. Some of the oldest appearing attitudes follow religious, moral, and/or charitable models, which I go into on the webpage on Disability in Scripture. For an even fuller list of models, visit this site.
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MEDICAL MODEL
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In the modern Western world, two of the most common and best known models are the medical and social models. The medical model describes the attitudes toward disability that are baked into our culture and societal structures — that any given disabled invidual's problems come from their own "deficiencies," so that the ideal "solution" is for them to be cured or, failing that, made to look and function as close to "normal" as possible.
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If we are to return agency to each disabled individual and shape societal attitudes of disability from pity, charity, and dehumanization to mutuality and respect, we need a different way to describe and depict disability.
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SOCIAL MODEL
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The social model positions itself against and as an alternative to the medical model, moving the spotlight from an individual's impairments to society's ableism and inaccessibility.
In essence, the social model considers disability to be "a condition created by bad design." Alter the world around disabled people, and their diverse differences will cease to "disable" them. Thus this model's priority is to increase accessibility by removing all barriers that restrict disabled people's options and autonomy. Barriers can be physical and environmental, but also include attitudes and institutional structures.​​
While the social model has gone far in increasing agency, reducing stigma, and inspiring creative access solutions, it's not perfect (no model is!). Particularly, in its effort to overturn the medical model, the social model may have overcorrected:
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In asserting a distinction between impairment and disability, so that a person's impairment is only disabling in an inaccessible society, the social model risks erasing the lived realities of many disabled people, especially those with chronic illness, pain, and fatigue. It fails to account for the fact that even in a fully just society, some impairments would still be disabling — after all, as Alison Kafer writes in Feminist, Queer, Crip, "social and structural changes will do little to make one’s joints stop aching or to alleviate back pain. Nor will changes in architecture and attitude heal diabetes or cancer or fatigue." She writes further: ​​​​​​​​​​​​​​​​​​​​​​​​​​
"[In a] strict social model...cure becomes the future no self-respecting disability activist or scholar wants. ...[B]ecause we are so often confronted with the medical framing of disability as unending burden, or as a permanent drag on one’s quality of life, disability rights activists and scholars tend to deny our own feelings of pain or depression; admitting to struggling with our impairments or to wanting a cure for them is seen as accepting the very framings we are fighting against, giving fodder to the enemy, so to speak."
Because of this potential for silencing lived experiences and the right to experience a range of feelings about one's disability, Kafer offers a different way of viewing disability (that she considers an expansion on rather than alternative to the social model): a political/relational model.
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POLITICAL/RELATIONAL MODEL
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As this site describes, the political/relational model "urges us to remember that disability is always a political category. Disability is deeply connected to anti-black racism, xenophobia, sexism, homophobia, classism, and other forms of oppression. These systems of power both create more disabled people and limit the life chances of disabled people who experience them."
While both this model and the social model prioritize disabled autonomy and access, the political/relational approach argues that this autonomy must include the right to whatever kind of medical care an individual wants. Medical, rehab, and other forms of healthcare must be engaged with rather than rejected, as many disabled people rely on them to survive — even while these systems also oppress and do violence to disabled persons.​​
Moving to the "relational" part of the model, dis/ability is portrayed as a fluid system with lots of shades of gray. In other words, disability and ability define one another, and a person may move between the two categories across their lifespan or depending on where they are, what they are doing, and whom with.
​Kafer also talks about the personal relationships disabled persons and their abled loved ones have — how sometimes, abled people are obstructed from certain places or events because their disabled loved one is, among other things. She also emphasizes the damage that compulsory abled-ness does to all of us (even if not to equal extents): ​
"Anxiety about aging, for example, can be seen as a symptom of compulsory able-bodiedness/able-mindedness, as can attempts to 'treat' children who are slightly shorter than average with growth hormones; in neither case are the people involved necessarily disabled, but they are certainly affected by cultural ideals of normalcy and ideal form and function."​
“Disability is experienced in
and through relationships;
it does not occur in isolation.”
Alison Kafer
CULTURAL MODEL
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There are many other models for describing disability, but the last I'll mention is the cultural model, which aims to establish a unique disabled culture (as the term is used in describing Black culture, queer culture, etc.). ​
“At the core of
my work and life is
the belief that disabled wisdom is the key to
our survival and expansion.”​​
- Leah Lakshmi
Piepzna-Samarasinha
This model posits that disability is just one of many natural variations of human existence, an invaluable part of human diversity. It promotes disabled pride to foster a sense of belonging and to highlight the ingenuity and wisdom of the disability community.
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Visit SinsInvalid.org for many examples of the art and ingenuity of disabled queer & trans BIPOC.
“Disability is
an art —
an ingenious
way to live.”​​
- Neil Marcus
Disabled persons, in all our vast variety, have indeed developed ingenious ways to live — we've had to, in order to survive and even dare to thrive in societies that assign us only one future: perpetual dependence and suffering.
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How do we move from narratives that pit disability as aberrance, brokenness, and nothing but suffering — and even beyond the baseline need for full access and acceptance — to reach towards a future where disabled lives are as cherished as any other, where disabled wisdom is highly prized and disabled culture adopted with gratitude by the broader society?​​
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The below resources can help you explore that question and imagine better futures for all God's creation.
Further Resources
If you have suggestions that fit under one of these sections, please email me at queerlychristian36@gmail.com.
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Note: While reading, I often compile my excerpts from a book into a Google doc. Books for which I have done this include an (excerpt) link that will lead you to that doc.
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DISABILITY ETIQUETTE / ADVICE FOR ABLED PEOPLE​
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Demystifying Disability: What to Know, What to Say, and How to Be an Ally by Emily Ladau​​
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​​On neurodiversity
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Sincerely, Your Autistic Child: What People on the Autism Spectrum Wish Their Parents Knew about Growing Up, Acceptance, and Identity
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ADVICE & WISDOM BY & FOR DISABLED PEOPLE
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AuDHD therapist Dr. Megan Neff's website (and workbooks, and podcast "Divergent Conversations")
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Exile and Pride: Disability, Queerness, and Liberation by Eli Clare (excerpts)
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Disability Intimacy: Essays on Love, Care, and Desire by Mia Mingus
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Care Work: Dreaming Disability Justice by Leah Lakshmi Piepzna-Samarasinha (excerpts)
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Resistance and Hope: Crip Wisdom for the People, edited by Alice Wong
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Disability Visibility: First-Person Stories from the Twenty-First Century, edited by Alice Wong
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We've Got This: Essays by Disabled Parents, edited by Eliza Hull
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DISABILITY ACTIVISM
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Crip Kinship: The Disability Justice & Art Activism of Sins Invalid by Shayda Kafai
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DISABILITY HISTORY
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Crip Camp: A Disability Revolution (documentary on Netflix)
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​A Disability History of the United States by Kim E. Nielsen
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Neurotribes: The Legacy of Autism and the Future of Neurodiversity by Steve Silberman
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Black Disability Politics by Sami Schalk
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All Our Families: Disability Lineage and the Future of Kinship by Jennifer Natalya Fink​
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​CRIP THEORY / OTHER ACADEMIC WORK
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Feminist, Queer, Crip by Alison Kafer (excerpts)
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Crip Theory by Robert McRuer
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"Compulsory Able-bodiedness and Queer/Disabled Existence by Robert McRuer
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"Misfits: A Feminist Materialist Disability Concept" by Rosemarie Garland-Thomson
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Universal Access: Universal Design and the Politics of Disability by Aimi Hamraie
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Designing Disability: Symbols, Space, and Society by Elizabeth Guffey​​
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Disfigured: On Fairy Tales, Disability, and Making Space by Amanda Leduc
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