Disability solidarity means that we are all advancing intersectional justice - that Disabled folks are working hard to achieve racial justice, economic justice, gender justice; and Black folks are holding ourselves accountable for disability justice, immigrant justice, indigenous justice, etc. Disability solidarity means the folks fighting for racial justice and disability justice are one and the same. In this way, no one is left behind.
Disability solidarity encapsulates the lived experience of Emmett Till and millions of Disabled youth of color living at the intersection he once occupied. These are the youth who continue to be profiled, criminalized, and killed for existing. They deserve to have their whole humanity affirmed. Disability solidarity saves lives and makes room for laughter, love and freedom at an intersection that does not have to continue to be the most dangerous intersection that we’ve ever held.
Psychological models of autism tend to work on the cognitive level of explanation, with some attempting to make links to biological and neurological data. In order to produce cognitive models, all of them rely on accounts of behaviour to make inferences from. A major criticism of these models, is that they are formed (with the exception of monotropism theory, see section 2.5) from a perspective of a cognitive psychology overly restricted by its total adherence to scientific method as the gold standard, which do not value the input of ‘autistic voices’, or that of sociological viewpoints on autism. This has come about for a number of reasons, one of which being the splitting of levels of explanation into subject ‘silos’ (Arnold, 2010). Another was the triumphant victory that biomedical explanations earned at the expense of Bettleheim’s theory of the ‘refrigerator mother’. This victory would not just produce a rejection of this theory however, but it seems a total rejection of psycho-sociological reflection upon what it is to be autistic, a fatal flaw that only alienated the voices of autistic people further. The victory spared the mother, yet lay the blame at the neurology of the ‘autistic person’ themselves, in the sense that there was something medically deficient about the ‘autistic person’, and if one could only find the site of the ‘lesion’ one could find a ‘cure’ (Happe, 1994a). Assumptions of what autism is are enshrined in the diagnostic criteria of the DSM-IV (1994) and ICD-10 (1992) and based upon interpretations of observed behavioural traits. All the psychological theories base their models within this criterion of behaviour led framework, although in the monotropism theory (see section 2.5), this is thankfully balanced by the accounts of lived experience of ‘autistic people’ themselves, including one of the authors of the paper, Wendy Lawson.
The current psychological models seem somewhat inadequate at drawing the links between biology and behaviour, but even more so, between biology and the lived experience of autistic subjectivity, often attempting to obscure the ‘autistic voice’ or ignore it, in an attempt to reduce autistic behaviours to definable objective criteria. The theory of monotropism, is a welcome departure from this theoretical dominance however, largely basing its account in subjective accounts. In so doing, this theory is more applicable to the vast array of subjective differences experienced by autistic people, although perhaps not all. Unfortunately, it does not seem to have achieved the widespread recognition enjoyed by the other theories.
“…right from the start, from the time someone came up with the word ‘autism’, the condition has been judged from the outside, by its appearances, and not from the inside according to how it is experienced.” (Williams, 1996: 14).
Source: So what exactly is autism?
Recognizing being autistic as who we are (identity) and how we exist in the world (experience, including negative, painful, and unwanted experiences) are not mutually exclusive or contradictory. Neurodiversity and Disability Justice, taken together, are indeed celebrations of who we are and how we exist in the world. They are also movements rooted in lived experience, which ask us to understand and engage with the many ways we relate to our bodies and brains, inside our own minds, and in social context.
We have protests to stage, driven by the fuel of our righteous anger. We have speeches to make, written from the soaring pleas of our individual and collective trauma, and our wildest dreams of joy and freedom and love. We have cultural narratives to rewrite because they really do hate us and they really will kill us, and if we’re going to rewrite the narratives, then there’s no reason to hold ourselves back from our most radical and defiant rewritings. We have autistic children who need us to support them as architects of their own liberation against the schools and clinicians and institutions and police and prosecutors who would crush and destroy them.
We’re going to need our anger and our public celebrations of stimming and our complicated, imperfect, messy selves for this long and hard road, because we need all of us, and all of our tactics and strategies, to keep a movement going and ultimately, to win.