Imani Barbarin launched another great accessibility hashtag, #AdaptTheFeed.

The term intersectionality is used more broadly today to describe the cumulative effect within one’s lived experience of being in the world with two or more socially constructed identities; and the world’s perception, storying, and interaction with them.

The crux of intersectionality as a philosophy is that it does not allow for socially constructed identities to occur discreetly in the sociopolitical and sociocultural sphere. When someone like me walks into the room, I don’t have the opportunity to negotiate with others which of my identities they intend to hyperfocus on or criticize. I am a package deal. We all are. This is what I feel is so important when advocating for affirmation of intersectional autism. Just as we seek to discuss misogynoir, we need to bring in the complexity of these sorts of social dynamics into the autistic experience. Intersectionality can serve as a silencer of autism if the other seeks to home in on some other stereotype or archetype they find more threatening or — said with disgust — fascinating.

Autism doesn’t occur in a vacuum, and neither do any aspects of our intersectionality. They all happen at once, in the moment, and influence our being in the world, and how the world is with us at all times.

Intersectionality is not only arguing for factualizing these marginalized identities as inextricably intertwined, but also acknowledging that their accumulative interactions are absolutely inseparable.

It is unjust to only think of intersectionality as a crossroads of one dependent and independent variable. Instead, we must grow to see intersectional disability as a radial: multiple streams of energy coalescing at one central point of consciousness and lived experience.

Source: Black Autistics Exist: An Argument for Intersectional Disability Justice | South Seattle Emerald

It’s easy for people to dismiss online activism as somehow fake, or at least not significant. When it comes to disability in particular, that’s a mistake. Twitter is the most accessible real-time conversation. It is not perfectly accessible, but its text-based public nature allows people to talk to one another who have radically different modes of interacting with the world. People who have difficulty leaving their homes for reasons of physical or social disabilities, people who are blind or deaf (or both), who do not speak verbally and communicate by typing (regardless of appendage used to type), and those with other disability-related access needs can all use Twitter to talk to each other. I have been in wildly accessible physical spaces, with captioning, ramps, sign, and warnings about a lack of scent. It is possible to make accessible spaces, but Twitter brings us together by design. It’s a space, therefore, where the disability community can manifest as a powerful constituency. And it doesn’t hurt that both journalists and political operatives also hang out on Twitter.

Source: Where the Heck Is Joe Biden’s Disability Plan? | The Nation

Also: Bring the backchannel forward. Written communication is the great social equalizer.

Selected quotes on the ableist framing of “normal”, “natural”, “defectiveness”, and “overcoming” from the opening of Eli Clare’s “Brilliant Imperfection: Grappling with Cure”.

On “overcoming” disability

Overcoming bombards disabled people. It’s everywhere.

To pose individual hard work, rather than broad-based disability access, as the key to success for people with dyslexia is absurd and ableist.

Sometimes disabled people overcome specific moments of ableism—we exceed low expectations, problem-solve lack of access, avoid nursing homes or long-term psych facilities, narrowly escape police brutality and prison. However, I’m not sure that overcoming disability itself is an actual possibility for most of us. Yet in a world that places extraordinary value in cure, the belief that we can defeat or transcend body-mind conditions through individual hard work is convenient. Overcoming is cure’s backup plan.

Declaring disability a matter of social justice is an important act of resistance—disability residing not in paralysis but in stairs without an accompanying ramp, not in blindness but in the lack of braille and audio books, not in dyslexia but in teaching methods unwilling to flex. In this declaration, disability politics joins other social change movements in the ongoing work of locating the problems of injustice not in individual body-minds but in the world.

On “normal” and “natural” and cure

As an ideology seeped into every corner of white Western thought and culture, cure rides on the back of normal and natural.

First, cure requires damage, locating the harm entirely within individual human body-minds, operating as if each person were their own ecosystem. Second, it grounds itself in an original state of being, relying on a belief that what existed before is superior to what exists currently. And finally, it seeks to return what is damaged to that former state of being.

The vision of me without tremoring hands and slurred speech, with more balance and coordination, doesn’t originate from my visceral history. Rather it arises from an imagination of what I should be like, from some definition of normal and natural.

At the center of cure lies eradication and the many kinds of violence that accompany it.

On “defectiveness” and eradication

Defectiveness wields incredible power because ableism builds and maintains the notion that defective body-minds are undesirable, worthless, disposable, or in need of cure.

Cartwright and the rest use the ableist invention of defectiveness in order to explain and justify the practices of enslavement, imprisonment, institutionalization, and state violence. In essence, they fortify white supremacy by leveraging ableism.

The list of body-mind differences, illnesses, and so-called defects that the medical-industrial complex wants to eradicate goes on and on. This kind of elimination benefits some of us in significant ways—saving our lives or increasing our comfort. At the same time, it also commits damage, routinely turning body-minds into medical objects and creating lies about normal and natural.

as a widespread ideology centered on eradication, cure always operates in relationship to violence.

On the bright side

We take constraints that no one would choose and build rich and satisfying lives within them.

Source: » Brilliant Imperfection: Grappling with Cure | Eli Clare

As indicated by the title, the first essential term for this book is bodymind. Bodymind is a materialist feminist disability studies concept from Margaret Price that refers to the enmeshment of the mind and body, which are typically understood as interacting and connected, yet distinct entities due to the Cartesian dualism of Western philosophy (“The Bodymind Problem and the Possibilities of Pain” 270). The term bodymind insists on the inextricability of mind and body and highlights how processes within our being impact one another in such a way that the notion of a physical versus mental process is difficult, if not impossible to clearly discern in most cases (269). Price argues that bodymind cannot be simply a rhetorical stand-in for the phrase “mind and body”; rather, it must do theoretical work as a disability studies term. Bodymind is an essential concept in chapter 3 in my discussion of hyperempathy, a nonrealist disability that is both mental and physical in origin and manifestation. Bodymind generally, however, is an important and theoretically useful term to use in analyzing speculative fiction as the nonrealist possibilities of human and nonhuman subjects, such as the werewolves discussed in chapter 4, often highlight the imbrication of mind and body, sometimes in extreme or explicitly apparent ways that do not exist in our reality.

In addition to the utility of the term bodymind in discussions of speculative fiction, I also use this term because of its theoretical utility in discussions of race and (dis)ability. For example, bodymind is particularly useful in discussing the toll racism takes on people of color. As more research reveals the ways experiences and histories of oppression impact us mentally, physically, and even on a cellular level, the term bodymind can help highlight the relationship of nonphysical experiences of oppression—psychic stress—and overall well-being. While this research is emergent, people of color and women have long challenged their association with pure embodiment and the degradation of the body as unable to produce knowledge through a rejection of the mind/body divide. Bodymind provides, therefore, a politically and theoretically useful term in discussing (dis)ability in black women’s speculative fiction and more.

Source: Bodyminds Reimagined: (Dis)ability, Race, and Gender in Black Women’s Speculative Fiction – Dr. Sami Schalk

Crip time is time travel. Disability and illness have the power to extract us from linear, progressive time with its normative life stages and cast us into a wormhole of backward and forward acceleration, jerky stops and starts, tedious intervals and abrupt endings. Some of us contend with the impairments of old age while still young; some of us are treated like children no matter how old we get. The medical language of illness tries to reimpose the linear, speaking in terms of the chronic, the progressive, and the terminal, of relapses and stages. But we who occupy the bodies of crip time know that we are never linear, and we rage silently—or not so silently—at the calm straightforwardness of those who live in the sheltered space of normative time.

Source: Six Ways of Looking at Crip Time | Samuels | Disability Studies Quarterly