The Common Agenda Between Old Women,Women with Disabilities and All Women

Popular belief assumes a common agenda between old women and women with disabilities. The stereotype is that all old women are disabled and all women with disabilities may as well be old; both groups are stigmatized and marginalized, even in the feminist community. While the two groups share social invisibility and oppression, they are different in terms of their history, political goals and philosophy. Both groups desire to distance themselves from each other; those who are disabled because they have too often been warehoused into nursing homes with the old, the old who may not be disabled and don't want to face that possibility. Yet there exists compelling common ground as both groups struggle against their oppression. All women face a dual task: to confront their oppressor as well as their own internalization of that oppression. Since women with multiple oppressions are more sharply confronted with both tasks, they are on the cutting edge of the vital issues all women face. They can therefore become the teachers and heroes for all women in the common struggle for empowerment and freedom.     

Oppression within the counselling room

This paper suggests that the oppression experienced by disabled people in society is sometimes replayed in the counselling room by counsellors who are unaware of their own disablist attitudes and prejudices. Whilst the provision of Disability Equality Training (DET) within counselling courses would ameliorate the problem, I believe that disabled people would be most empowered by a counselling approach which recognises the potential for oppression within the counsellor‐client relationship. One solution may be the creation of a new counselling approach (disability counselling) which includes the social model of disability as one of the foundations. An alternative solution may be found within the emerging counselling approaches that treat counselling as a social and political process and place emphasis on developing comprehensive anti‐discriminatory practice.     

The Anomalous Wellbeing of Disabled People: A Response

Disabled people frequently find themselves in situations where their quality of life and wellbeing is being measured or judged by others, whether in decisions about health care provision or assessments for social supports. Recent debates about wellbeing and how it might be assessed (through subjective and/or objective measures) have prompted a renewed focus on disabled people’s wellbeing because of its seemingly ‘anomalous’ nature; that is, whilst to external (objective) observers the wellbeing of disabled people appears poor, based on subjective assessments, people with disabilities report a good quality of life. In this paper, I examine an article by the philosopher Dan Moller in which he seeks to explain this ‘disability paradox’. Despite agreeing with his analysis that there is more to what people value than happiness, his explanation reflects some of the difficulties presented in philosophical accounts which seek to understand the lives of disabled people: this includes an analysis which fails to problematise definitions of wellbeing and who has the ‘voice’ to do the defining; which negates the multiple identities and subject positions that disabled people occupy; and which lacks recognition of the social contexts which mediate disabled people’s lives. I suggest that there is a need to incorporate disabled people’s voices into research which deepens our empirical knowledge about the relationship between impairment and wellbeing, including the social circumstances that shape disabled people’s agency.     

Disability and countertransference in group psychotherapy: connecting social oppression with the clinical frame

Psychoanalysis has paid limited attention to disability, and at times the approach has lacked political awareness. Over recent decades the international disability rights movement has argued that disabled people constitute an oppressed, systemically disadvantaged minority. Lately, a critical psychoanalytic view has connected disablist discrimination to universal unconscious conflicts evoked by impairment. Corresponding evocations emerge in the therapeutic frame, producing countertransference responses to the impaired body. Drawing on psychoanalytically oriented group psychotherapy with severely physically impaired adults, countertransference phenomena were studied in developing discussion on disability-related clinical work. The complex, uncertain role of psychoanalytic practice in combating oppression was also examined. Key issues include challenges to the traditional frame, the crossing of psychic boundaries, anxieties relating to not knowing, and the role of unconscious factors in marginalizing disabled experience.     

Disabled – therefore,Unhealthy?

This paper argues that disabled people can be healthy. I argue, first, following the well-known ‘social model of disability’, that we should prefer a usage of ‘disabled’ which does not imply any kind of impairment that is essentially inconsistent with health. This is because (a) one can be disabled only because limited by false social perception of impairment and (b) one can be, if impaired, disabled not because of the impairment but rather only because of the social response to it. Second, I argue that it is often wrong to use the term ‘healthy’ in a way that makes health inconsistent with any degree whatsoever of health-relevant bodily dysfunction. Whether someone is ‘healthy’ properly-so-called depends on standards of health presupposed in conversational context. Sometimes, I argue, these standards are or ought to be lax enough to allow some people with some health deficits still to count as ‘healthy’ per se. Taking inspiration from David Lewis and Mary Kate Mcgowan, I go on to argue that denying that someone is ‘healthy’ in a context typically succeeds in shifting going presuppositions to require standards strict enough to make that denial acceptable. And this, I conclude by arguing, often constitutes an abuse of conversational power.     

Child As Metaphor: Colonialism,Psy-Governance,and Epistemicide

This paper mobilizes transdisciplinary inquiry to explore and deconstruct the often-used comparison of racialized/colonized people, intellectually disabled people and mad people as being like children. To be childlike is a metaphor that is used to denigrate, to classify as irrational and incompetent, to dismiss as not being knowledge holders, to justify governance and action on others’ behalf, to deem as being animistic, as undeveloped, underdeveloped or wrongly developed, and, hence, to subjugate. We explore the political work done by the metaphorical appeal to childhood, and particularly the centrality of the metaphor of childhood to legitimizing colonialism and white supremacy. The article attends to the ways in which this metaphor contributes to the shaping of the material and discursive realities of racialized and colonized others, as well as those who have been psychiatrized and deemed “intellectually disabled”. Further, we explore specific metaphors of child-colony, and child-mad-“crip”. We then detail the developmental logic underlying the historical and continued use of the metaphorics of childhood, and explore how this makes possible an infantilization of colonized peoples and the global South more widely. The material and discursive impact of this metaphor on children’s lives, and particularly children who are racialized, colonized, and/or deemed mad or “crip”, is then considered. We argue that complex adult-child relations, sane-mad relations and Western-majority world relations within global psychiatry, are situated firmly within pejorative notions of what it means to be childlike, and reproduce multi-systemic forms of oppression that, ostensibly in their “best interests”, govern children and all those deemed childlike.     

生命之美的内在性——《庄子·德充符》解读

Signs of complete integrity is one of the inner chapters of Zhuangzi,which discusses the state of true man. In order to emphasize the importance of integrity,which is called spiritual world,the personages cited in this article are almost of disabled individuals. That these disabled individuals look distinctive,lovely and reverenced,is not because of their disablement but of ignoring this disablement or transcending it on their mind. The state of transcending common customs and common people,the lofty and su...     

Philosophy's Real-World Consequences for Deaf People: Thoughts on Iconicity, Sign Language and Being Deaf

The body of philosophical knowledge concerning the relations among language, the senses, and deafness, interpreted as a canon of key ideas which have found their way into folk metaphysics, constitutes one of the historically sustained conditions of the oppression of deaf people. Jonathan Rée, with his book I see a voice, makes the point that a philosophical history, grounded in a phenomenological and causal concern with philosophical thought and social life, can offer an archaeology of philosophy's contribution to the social oppression of deaf people.This article offers support for such a project while being critical of Rée's philosophical phenomenology, since it presumes, àpriori, two ideas about deafness and sign language: firstly, that deaf experience is like hearing experience but without hearing; and secondly, that the iconic qualities of sign languages are strictly superficial phenomena. Both presumptions, it is argued here, derive from the same philosophical knowledge which has linked deafness to the sense of hearing and the voice, and in doing so secured an intellectual basis for the oppression of deaf people in social life.Instead it is proposed, using examples of sign language use, that deafness as sensory experience is best understood by reference to the sense of sight; that iconicity is a central creative resource in sign language formation, maintenance and productivity; that Rée's philosophical phenomenology, as a metatheoretical critique of philosophical knowledge, proves unable to selfreflexively uncover (let alone overcome) existing presumptions in philosophy and social life; and that as a consequence that project itself risks perpetuating, within philosophy, key conditions of the oppression of deaf people.     

Why bioethics cannot figure out what to do with race

Race and religion are integral parts of bioethics. Harm and oppression, with the aim of social and political control, have been wrought in the name of religion against Blacks and people of color as embodied in the Ten Commandments, the Inquisition, and in the history of the Holy Crusades. Missionaries came armed with Judeo/Christian beliefs went to nations of people of color who had their own belief systems and forced change and caused untold harms because the indigenous belief systems were incompatible with their own. The indigenous people were denounced as ungodly, pagan, uncivilized, and savage. Hence, laws were enacted because of their perceived need to structure a sense of morality and to create and build a culture for these indigenous people of color. To date bioethics continues to be informed by a Western worldview that is Judeo/Christian in belief and orientation. However, missing from bioethical discourse in America is the historical influence of the Black Church as a cultural repository, which continues to influence the culture of Africans and Blacks. Cultural aspects of peoples of color are still largely ignored today. In attempting to deal with issues of race while steering clear of the religious and cultural impact of the Black Church, bioethics finds itself in the middle of a distressing situation: it simply cannot figure out what to do with race.     

Why Bioethics Cannot Figure Out What to Do with Race

Race and religion are integral parts of bioethics. Harm and oppression, with the aim of social and political control, have been wrought in the name of religion against Blacks and people of color as embodied in the Ten Commandments, the Inquisition, and in the history of the Holy Crusades. Missionaries came armed with Judeo/Christian beliefs went to nations of people of color who had their own belief systems and forced change and caused untold harms because the indigenous belief systems were incompatible with their own. The indigenous people were denounced as ungodly, pagan, uncivilized, and savage. Hence, laws were enacted because of their perceived need to structure a sense of morality and to create and build a culture for these indigenous people of color. To date bioethics continues to be informed by a Western worldview that is Judeo/Christian in belief and orientation. However, missing from bioethical discourse in America is the historical influence of the Black Church as a cultural repository, which continues to influence the culture of Africans and Blacks. Cultural aspects of peoples of color are still largely ignored today. In attempting to deal with issues of race while steering clear of the religious and cultural impact of the Black Church, bioethics finds itself in the middle of a distressing situation: it simply cannot figure out what to do with race.     

Must Theorising about Adaptive Preferences Deny Women's Agency?

Critics argue that adaptive preference (AP) theorists misrepresent oppressed people's reasons for perpetuating their oppression. According to critics, AP theorists assume that people who adapt their preferences to unjust conditions lack the psychic capacities that would allow them to develop their own normative perspectives and/or form appropriate values. The misrepresentation is morally problematic, because it promotes unjustified paternalism and perpetuates colonial stereotypes of third‐world women. I argue that we can imagine a conception of AP that is consistent with acknowledging agency in people who perpetuate their oppression. I offer a weak perfectionist conception of AP that is consistent with recognising agentic capacities in the oppressed. On my conception, APs are preferences incompatible with an agent's basic wellbeing that formed under unjust conditions — and that an agent would reverse upon exposure to better conditions. My conception encourages respectful treatment of the oppressed without requiring us to abandon the feminist political goals the notion of AP is meant to serve. It helps us identify real‐world preferences that are problematically adapted to oppressive conditions and offers an account of why they seem not to be women's ‘true preferences’.     

Luck and Oppression

Oppression can be unjust from a luck egalitarian point of view even when it is the consequence of choices for which it is reasonable to hold persons responsible. This is for two reasons. First, people who have not been oppressed are unlikely to anticipate the ways in which their choices may lead them into oppressive conditions. Facts about systematic phenomena (like oppression) are often beyond the epistemic reach of persons who are not currently subject to such conditions, even when they possess adequate information about the particular consequences of their choices. Second, people may be (much) less responsible for remaining in oppressive conditions, even if they are responsible for entering circumstances of oppression. Oppression that results from a person’s choice may cause or contribute to dramatic changes in that person, and these changes may be sufficient to undermine the person’s responsibility for the results of her earlier choice.     

On the need for structurally competent counselling and psychotherapy: Neoliberal ideology,disability and the psy disciplines

This article highlights and problematises the psy disciplines' articulations with neoliberalism, with a particular focus upon disability and upon counselling and psychotherapy. Recent years have witnessed burgeoning scholarly interest in the potential complicities of the psy professions in a neoliberal agenda of individualisation, pathologisation and responsibilisation of human suffering. Such complicities are, in state therapy settings, driven by a growing need for these professions to offer cost-effective, evidence-based interventions to secure funding in an increasingly competitive market. Whilst the entwining of neoliberal ideology with therapy practices may be innocuous for some, it is contended that disabled people may be at particular risk of harm. A case is then made for training and practice to foreground structural competency, an awareness of how therapy encounters and client concerns are shaped by socio-structural factors, including, but not limited to, politics and political ideology. This would require not only an appreciation of the sociopolitical context in which therapy unfolds and its indubitable shaping of subjectivities, but also greater recognition of disability as a source of social inequity and oppression, as opposed to an individual phenomenon. Moreover, structural competency would require theoretical and demographic diversity in training and practice, which, in turn, would necessitate identifying and addressing barriers to inclusion for disabled people. Points raised are deemed of particular importance given the emergence of long COVID.     

Navigating the Relational Psychic Economy of Disability: The Case of M

This paper presents a theoretically-informed psychosocial analysis of the case of M, a physically disabled man from South Africa. We use M’s account as a platform from which to consider projection, melancholic suspension and grief, as these are played out in the negotiation of dependency in relationships for disabled people. Making use of a case study methodology, we examine the various strategies through which M manages those disability stereotypes which are ascribed to him, creating a picture of how identity is negotiated in the face of interpersonal dependency as well as disablist prejudice. A central proposition is that, for M, upholding relationships which bring much-needed assistance means caring for the emotional lives of his carers, in a manner which leaves him more vulnerable to internalizing identity insults, and less able to resist his own oppression. Employing a psychoanalytic frame, we suggest that the “melancholic suspension” which some disabled people may be subject to, may lead to the necessity to “take on” certain projections, in the process of accessing much-needed care. As shall be seen, M maneuvers creatively through this relational realm by engaging in trade-offs between positive identity and physical need, employing strategies which include self-deprecation, the performance of mastery, playing with gender, and humor. With these and other techniques, he navigates the relational and psychic economy of his dependency.     

Representing disability in charity promotions

Social psychological research in relation to charity advertising in the area of disability has attempted to distinguish between ‘positive’ and ‘negative’ images and the way in which these are related to their fundraising potential. In the light of the critique of charity advertising offered by a number of disability theorists, it is suggested that this perspective would be enhanced by consideration of the attitudes of disabled people to charity advertisements. A study is reported that compares the attitudes of disabled and non‐disabled people to two charity advertisements. Differences between these two groups are reported and in the light of the nature of these it is suggested that what are considered to constitute ‘positive images’ is unlikely to be consensual. Copyright © 1999 John Wiley & Sons, Ltd.     

The effect of dohsa-hou on body consciousness in disabled sportsmen

In this study, body is considered to be the actual state of a person's existence and is not divided from the mind as the human organism. Body affects the self through body movement, and in this study the author considers that the clients' consciousness and feeling about their bodies has an effect upon their postural appearance and body movement. By applying dohsa training – a Japanese psycho-rehabilitation method – to disabled sportsmen with problems regarding standing balance, standing firm on the ground (fumishime in Japanese), unbalanced walking, and poor coordination of hands and legs during walking and running, their change of body consciousness, change of body posture and movement, and possible change of sports performance are investigated. As a result of training, the public aspect of their body consciousness changed the most by experiencing a new mode of motor action which was different from the one they experienced before the training; they gained a better balance of their body while walking and running, and they improved their sports record time. The results indicated that this training is a useful method for helping disabled sportsmen to improve their body consciousness, to gain control over both their own bodies and minds, and that it may be useful in devising training programs for them.     

Reconfiguring Dis/ability: Multiple and Narrative Constructions of Self

Postmodern claims of multiple, narrative, and constructed identities contribute greater complexity to the social perceptions of persons with dis/abilities in part because they challenge the concept of a unitary self, which when applied to disabled people is not only inadequate and inaccurate but also dangerous. Theories of multiple identities, disrupted self-narratives, and dominant discourses about dis/ability are placed in dialogue with first-hand accounts of persons living with dis/abilities—and living fully. To be inclusive of people with dis/abilities, communities of faith are tasked with challenging the concept of a “normative” (unitary acceptable) body and constructing a revised narrative of the connection between divine activity and dis/ability.     

On Being An Ink Blot: Disability Meets Euthanasia

Abstract :  People encountering the disabled often reveal in their reactions a distaste for disability that comes from pity rather than solidarity; when that pity is traced to its roots, such people are capable of urging the disabled toward a "merciful death," rather than offering any solidarity. The result is acceptance of euthanasia for the disabled. At stake is the difference between grace and works: for a disabled person by his or her mere presence reveals one's dependence on grace. But if one can "help" the disabled one, then one gains a sense of control that comes with works.     

Disability sport and activist identities: A qualitative study of narratives of activism among elite athletes’ with impairment

ObjectivesSport and exercise psychology has recently expanded into how it can be utilized to enable social missions like activism. No research, however, has examined activist identities among disabled, elite athletes. This article is the first to engage with this new and complex issue by examining narratives of activism amongst elite athletes with impairment and their adoption/rejection of various activist identities.MethodsThirty-six people were recruited using maximum variation and criterion-based purposive sampling strategies. Data was collected using interviews and fieldwork observations (e.g., observation and social media material). The large data set was rigorously analyzed using a narrative thematic analysis.ResultsAll participants adopted an athletic identity and an athletic activist identity. A small group also adopted a political activist identity that was concerned with challenging disablism. The athletes’ reasons for adopting or eschewing activist identities are identified and connections made to organizational stressors, interpellation, feeling, emotional regulation, narrative, habitus, health and wellbeing. Also revealed is the impact that sporting retirement had on activist identity construction.ConclusionsThe article makes a novel research contribution by revealing two different activist identities within the context of disability sport and what social functions each identity might serve. It also significantly develops knowledge by revealing various organizational stressors experienced by disabled athletes, the importance of embodied feelings and emotional regulation in activist identity construction, the damage that social oppression can have on wellbeing following sporting retirement, and the positive possibilities retiring may have for developing different identities. Practical suggestions are as well offered.     

Toward a meaningful spirituality for people of color: lessons for the counseling practitioner

This article attempts to capture a significant aspect of the counseling process for people of color: the spiritual dimension. It is argued that spirit and spirituality are relevant dimensions that should be integrated in counseling because spirituality is a key ingredient in the cultural upbringing and socialization of many people of color. Further, religious and spiritual beliefs are affected by experiences of racism and oppression, which then affects psychological coping. Reflective guidelines are offered to understand the essence of spirituality and cultural diversity, and lessons for the practitioner are recommended.