The Disabled Body

This article discusses the acquisition of a physical impairment/disability through voluntary body modification, or transability. From the perspectives of critical genealogy and feminist intersectional analysis, the article considers the ability and cis*/trans* axes in order to question the boundaries between trans and transabled experience and examines two assumptions impeding the conceptualization of their placement on the same continuum: 1) trans studies assume an able-bodied trans identity and able-bodied trans subject of analysis; and 2) disability studies assume a cis* disabled identity. The perception of transsexuality and transability as mutually exclusive phenomena results from a non-intersectional analysis of transsexuality as an issue of sex/gender, but not ability, and of transability as an issue of ability, but not sex/gender. Difficulty recognizing continuities between these phenomena thus stems from an ableist interpretation of sex/gender and a cis(gender)normative* interpretation of ability. This article aims to: 1) enrich intersectional analysis in trans and disability studies and transability scholarship; 2) complicate disability studies, in which disabilities are often presumed “involuntary”, and encourage the decentering of a cis* subject; 3) encourage trans studies to decenter an able-bodied subject; and 4) advocate for increased dialogue and the creation of alliances between trans and disability studies and movements.

Link: http://onlinelibrary.wiley.com/doi/10.1111/hypa.12113/abstract

Disability Beyond Fabrication. Representation, Embodiment, and the Strategies of "Staring Back" The article analyzes the ways of producing cultural representations of disability in theatre, film, literature and society. It draws attention to their dialectical structure, which problematizes-as in the case of the figure of the disabled avenger from Malina Prześluga's drama "Debil"-a positive going beyond the oppositions of good and evil, agency and passivity. The author emphasizes the need to perceive not only metaphorical but also materialistic dimensions of disability in order to deconstruct and dislocate (and not only duplicate) ableist clichés. The key role in this process is played by the categories of embodiment and lived experience, as well as the strategies of "staring back" (R. Garland-Thomson) used by contemporary Polish artists with disabilities.

This volume rests upon two premises: 1) That collective creation is pivotal to the evolution of the modern theatre; and 2) That women have been central to the emergence and development of collective creation.
    Though written to be read as a self-contained work, Women, Collective Creation, and Devised Performance is in fact the third volume in an ongoing body of research into collective creation and devising practices from 1900 to the present. Our two previous studies, A History of Collective Creation and Collective 
Creation in Contemporary Performance (Palgrave Macmillan, 2013), argued that modern collective theatre-making praxis may be best understood as an ongoing, resistant tradition emerging, in its European and North American contexts, circa 1900 and running throughout the twentieth century and on into present-day devising practices. Our goal at the inception of this body of work had been to contest the broadly accepted view of collective creation as a minor phenomenon peculiar to the New Left political theatre of the 1960s and ’70s, associated in the main with developments in the United States, Canada, Quebec, and England (and to a lesser extent, France).  Working in collaboration with an international team of scholars, we sought to elucidate the aesthetic, processual, and political links between theatrical devising in the contemporary period, collective creation practices of the ’60s and ’70s, and pre-war experiments in collaborative theatre-making—and to do so from an internationalist perspective.  In so doing, we worked to draw out both resemblances and divergences in collective practice, and in the aesthetic, social, and/or political impulses underpinning those practices, in their particular cultural and historical contexts.
    This new volume seeks to deepen that historicization, by investigating the centrality of women to the development of collective and devised theatre-making in the modern and contemporary period. Our project is two-fold: to historicize the enormous, ongoing contribution of women to collective creation; and to investigate questions about the relationship between gender and collaborative process, authority, authorship, and attribution.
    Women must be credited with a central, foundational, and continued role in the development and transmission of practices of collective and devised theatre-making since the start of the twentieth century.  A cursory scan of a few prominent names in North America and Europe hints at the consideration women demand in the history of collective performance praxis: directors such as Joan Littlewood, Judith Malina, Ariane Mnouchkine, Elizabeth LeComte, Tina Landau, Anne Bogart, Ruth Maleczech, JoAnne Akalaitis, Lin Hixson, and Julia Varley; pioneering teachers such as Viola Spolin, Suzanne Bing, Rena Mirecka, and Roberta Carreri; companies and networks such as Lilith, WOW Cafe, At the Foot of the Mountain, Spiderwoman Theater, Guerilla Girls, Omaha Magic Theatre, Split Britches, SITI Company, Nightwood Theatre, Théâtre Expérimental des Femmes, The Magdalena Project, FEMEN, and Pussy Riot; choreographers such as Anna Halprin, Yvonne Rainer, Aileen Passloff, Trisha Brown, and Mary Overlie; playwrights such as Caryl Churchill, Helene Cixous, Deb Margolin, Muriel Miguel, and Megan Terry.  And yet, the deep engagement of women in collectively generated performance has been grossly under-historicized.
    This volume traces a sprawling lineage, revealing a hitherto unacknowledged web of transmission—connecting, by way of example, the educational play movement spearheaded by such reformers as Dr. Maria Montessori in Italy, Margaret Naumberg in New York, and Neva Boyd of Chicago’s Hull-House, to the theatrical devising pedagogies of Suzanne Bing in 1920s’ France and Viola Spolin in 1930s’ Chicago, to the collective practices of (among others) Théâtre du Soleil and the Living Theatre in the 1960s, to the nomadic performances of the women of the Odin Teatret in 1980s’ Europe, to Pussy Riot’s recent protests in Russia.  In doing so, the book further elucidates a history of modern theatre begun in our previous volumes, in which the seemingly marginal and disparate practices of collective creation are revealed as central, and women practitioners further revealed as primary progenitors, renovators, stewards, and disseminators of these practices.  The history of the modern theatre is a history of collaborative methods and the history of collaborative methods is a women’s history.

Ce séminaire se concentre sur la corporéité qui se définit, dans les dictionnaires en philosophie, comme «le caractère de ce qui est corporel», bref ce qui est relatif au corps matériel. Partant du postulat butlérien selon lequel «le corps a toujours une dimension publique [et que] constitué comme un phénomène social dans la sphère publique, mon corps est et n’est pas le mien» (Défaire le genre, 2006 : 35) et voulant que notre corporéité est autant traversée par le social qu’elle le traverse, ce séminaire explore les différentes structures sociales, culturelles, politiques, économiques, légales et médicales qui rendent certains corps et certaines identités intelligibles et compréhensibles et d’autres non en fonction des systèmes dominants (sexisme, racisme, classisme, capacitisme, cisgenrisme, hétéronormatitivé, etc.). Et comme le rappelle Butler, le système de «[...] genre apparaît comme une condition préalable de la production et du maintien d’une humanité lisible» (Défaire le genre, 2006 : 24). Pour le dire autrement, les processus de genrement qui font de nous des hommes/femmes et des êtres masculins/féminins, qu’on les accepte ou les conteste, sont ceux-là mêmes par lesquels nos corps et nos identités peuvent exister dans les structures dominantes. Ces systèmes de sexe/genre/sexualité, dont l’étude, la critique et la déconstruction sont centrales tant pour les études féministes, de genre, des sexualités, queers et trans, constituent donc la pierre d’assise autour de laquelle s’articule des corps et des identités dans ce séminaire.
À partir d’une approche interdisciplinaire et intersectionnelle, les thèmes suivants seront abordés : la normativité corporelle, le marquage des corps en fonction des systèmes dominants, les diverses formes de transitions et de transformations corporelles, les modifications corporelles courantes et «extrêmes» comme les tatouages, les chirurgies esthétiques, les chirurgies de confirmation du genre ou de réassignation de sexe, les chirurgies bariatriques, l’acquisition volontaire de handicaps (cécité, surdité, amputation, paraplégie), l’acquisition volontaire du VIH, les transformations animalières et cyborg, etc. Ce séminaire permet de développer les outils conceptuels et politiques nécessaires pour penser de manière critique l’(a)normalité, l’(in)capacité, la santé/maladie, le poids, l’apparence, etc., les représentations des corporéités et identités non normatives dans nos sociétés, leur pathologisation, médicalisation et leurs tentatives d’assimilation et de normalisation par la société, mais également au sein même des mouvements sociaux. Ce séminaire souhaite encourager un plus grand respect de ces corporéités et identités non normatives dans la société et les mouvements sociaux.

Il seguente saggio intende ripercorrere i significati assunti dalla vulnerabilità ancorata al

corpo del performer dagli anni '70 ad oggi.

L'analisi si restringe al campo delle arti più propriamente performative, (Teatro, Danza,

Performance), individuando l'arco cronologico proposto come il più rappresentativo per la

problematica posta in rilievo. A partire dalla revisione estetica e culturale avviata negli anni '70

infatti, la carne dell'attore/ danzatore è divenuta dispositivo di innumerevoli discorsi tanto da

far scivolare il piano d'attenzione dal personaggio alla persona che lo interpreta. Di pari passo

la vulnerabilità stessa sembra essere passata da un regime di rappresentazione mimetica ad

un regime di presentazione sintomatica. L'analisi parte infatti dall'ipotesi che lo spostamento

del focus dal ruolo alla persona, reinscriva anche i significati prodotti dal corpo, colto non

più come traduttore di vulnerabilità psicologiche del personaggio, ma nella sua superfice,

dove gravita il suo retaggio culturale e la materialità della sua vulnerabilità. Il corpo al centro

della scena diviene attestazione di presenza, entità culturale, conduttore di senso, diventa

esso stesso testo. Oggi, a prendere voce sul palconscenico è l'esperienza diretta di performer

disabili, i quali mettono in atto strategie politiche completamente differenti rispetto a quelle

degli anni '70. Sembrerebbe infatti che i performer traducano la propria malattia seguendo

diverse traiettorie, in alcuni casi infatti la disabilità si traduce sottoforma di resilienza, di

resistenza ad un corpo fragile, in altri funge da canale di avvicinamento con lo spettatore.

L'obbiettivo ultimo del saggio è quello di comprendere dove queste traiettorie conducano.

הסטיגמה, כשלילה של שונות, כוללת מנגנונים של דחייה, מחיקה סימבולית ואי הכרה. בעל הסטיגמה, אשר מוגדר על ידי החברה כמי שאינו יכול להתקבל לתוכה, מובנה כזהות פגומה המייצרת בו תחושת חרפה. במסגרת החרפה, בעל הסטיגמה הופך סובייקט מפוצל שאינו יכול להכיל בתוכו את שונותו, אך גם לא מזוהה כאדם נורמלי. המצב הלימינלי של חוסר שייכות ושל העדר זהות יציבה, מותירים את הסובייקט באמביוולנטיות, חוסר נחת, ניכור וזרות. נראה כי הוא נידון לפרפורמנס של התחזות או של חיקוי מבלי שיוכל לחוש בעצמו כעצמי אותנטי.

בעוד תיאורית הסטיגמה סופגת לתוכה מגוון עצום של שונויות, מחקר זה מתמקד בקטגוריה של נכות פיזית ונערך מתוך השדה של לימודי נח"ות – נכות, חברה ותרבות, כשדה מחקר בין-תחומי, ביקורתי ומתפתח. הכתיבה על הסטיגמה נעשתה בגוף ראשון מתוך כוונה לבסס את המחקר על חומרים אוטוביוגרפיים. העמדה הכפולה שתפסתי, הן כחוקרת והן כבעלת סטיגמה, למעשה הכילה את ההוויה המפוצלת של הסטיגמה על מדיום הכתיבה. באמצעות הנרטיב האישי ביקשתי להתמודד עם-, לחדש את- ולהגיב על- המורשת האינטלקטואלית שהשאיר לנו ארווינג גופמן בנושא הסטיגמה.

מתוך הבנה כי יחסי האינטראקציה מכוננים בתוך סטרוקטורות, מסגרת העבודה כוללת ארבע מרחבים נבדלים: הציבורי, הפוליטי, הרפואי והאומנותי. כל אחד מהמרחבים מייצג דינמיקה בעלת אופי שונה ובכל אחד נחקרו זירות מסוימות בהם לקחתי חלק.

המרחב הציבורי מאופיין במנגנון כפול של אי הכרה באמצעות סטרוקטורת המבט. מן הצד האחד, ישנה התופעה של הנוכחות המוגברת בה הגוף הלא צפוי מושך אליו את המבט המופתע הדורש הסברים. המבט השואל מפנה את בעל הסטיגמה לתשובה החסרה וכתוצאה מזיר את גופו מעצמו עד לכדי התשוקה להעלם. מן הצד השני, הגוף הלא צפוי מהווה הפרעה חומרית נוכחת ונדרש להימחק. כתוצאה מכך, מתקיימת תופעה של התעלמות והפניית המבט הצידה. כך או כך בעל הסטיגמה אינו זוכה לתוקף ומובנה כגוף לא לגיטימי.

הקמפיין "אני נכה וסקסי", שבמרכזו עמדה תצוגת אופנה, מהווה מקרה בוחן למרחב הפוליטי. במסגרת התצוגה התקיים ניסיון של הנכים להחזיר מבט, לטעון להכרה מחודשת ולקדם השתלבות בחברה הנורמטיבית. מתוך החרדה להפוך לפריק שואו התצוגה דרשה מהגוף הנכה לייצר חיקוי מוצלח של הגוף הממושמע ולא לתפקד כאייקון אלטרנטיבי למיניות סוטה. הרצון להעביר את הגופים הנכים כגופים אסתטיים, נורמטיביים ואף אידיאליים, דרשה את פיצולו של הגוף הנכה לשניים. בעוד השונות החיצונית הוצגה לראווה, הגופניות הנכה החיה (כזו הכוללת חוסר שליטה, פגיעות, כאב ותלות) נותרה מודחקת ונעלמה.

המרחב הרפואי מהווה מסגרת כמעט יחידה הזוכה להיתר תרבותי לבוא במגע ולהתחכך עם הגופניות האסורה. הוועדה הרפואית לקביעת זכאות לתגמולים מצד המדינה, בה מתמקד פרק זה, מייצרת מפגש ייחודי ונדיר של בעל הסטיגמה עם הגוף הנכה. בעוד הנכים מורגלים בחיקוי הגוף התקני ובביצוע פרפורמנס נורמטיבי במטרה לצמצם את הסטיגמה, בוועדה הרפואית נדרשת מהם אסטרטגיה הפוכה. במרחב האלטרנטיבי שנוצר הנכים מצופים להפגין כאב, פאסיביות, תלות, חוסר יכולת וקושי. אבל אותה החצנה של גופניות סוטה וחתרנית אינה מוכלת בבעל הסטיגמה כחלק מהעצמי. היות והוועדה הרפואית נסמכת על פרדיגמה של אמת, הפרפורמנס של נכות מעוצב כהתחזות והגופניות החיה מובנית כשקר, ושוב לא זוכה בהכרה.

מתוך הבנה כי הסטיגמה היא פעולה סימבולית, האמנות מזוהה כמרחב אשר יכול להפיק ייצוג חלופי לנכות ולקדם דה-סטיגמטיזציה. בשל העיסוק בגופניות שאינה זוכה לתוקף, בחרתי בפרק להתמקד במדיום המחול, ובאופן ספציפי בחוג לריקודי-עם בכיסאות גלגלים. ריקודי העם, המעוצבים במקור עבור הגוף העומד, מתקשים להכיל בתוכם את הנכים היושבים בכיסאות גלגלים. נראה כי כל עוד הנכים נדרשים להתנועע לאורו של הגוף התקני הם יוותרו כחיקוי מעוות וביצועם יתקשה לעבור כריקוד. אבל במהלך החוג היו גם זמנים שיועדו לריקוד חופשי במהלכם הנכים יכלו לנוע באלתור ולשחרר את האידיאולוגיה הגמונית של מקור/זיוף. כאשר הם אפשרו לגופם לנווט את התנועה הם התחילו להכיר את גופם כממשות נוכחת. במפגש האינטימי שנוצר בין בעל הסטיגמה לבין גופו יכל הסובייקט לטעון מחדש לבעלות על גופו. מעמדה זו של הכרות ב'גוף ראשון' יכול הנכה להתחיל לשאת ולתת עם הסטיגמה ממקור של ידע ובסופו של דבר לחשוף חלקים ממנה כאשליה.

5378 Sayılı ÖZÜRLÜLER KANUNU'na göre; Özürlü: "Doğuştan veya sonradan herhangi bir nedenle bedensel, zihinsel, ruhsal, duyusal ve sosyal yeteneklerini çeşitli derecelerde kaybetmesi nedeniyle toplumsal yaşama uyum sağlama ve günlük gereksinimlerini karşılama güçlükleri olan ve korunma, bakım, rehabilitasyon, danışmanlık ve destek hizmetlerine ihtiyaç duyan kişi" olarak tanımlanmaktadır.

Semakin meningkatnya jumlah anak-anak tuna laras membuat para ahli semakin menggali tentang hal tersebut. Anak-anak dan remaja yang mengalami gangguan emosi dan perilaku adalah tipe individu yang sulit dalam berteman. Masalah terbesar bagi mereka adalah untuk membangun keakraban dengan orang lain dan mengikatkan emosi dengan orang lain yang dapat membantu mereka. Bahkan jika mereka berteman, maka mereka akan berteman dengan kelompok teman yang salah Beberapa dari anak tersebut terkucilkan. Sedangkan anak-anak yang lain akan berusaha untuk menjalin pertemanan dengan orang lain tetapi biasanya usaha ini akan dihadapkan pada rasa takut. Dalam banyak kasus adanya penolakan yang terus menerus dari lingkungan di sekitarnya akan menyebabkan mereka berputus asa. Karena kelekatan emosi dibangun dengan respon timbal balik dari lingkungan sekitar. Dan biasanya individu akan hilang ketertarikannya untuk menjalin hubungan social dengan orang lain jika ia selalu diabaikan.

Some authors in disability studies have identified limits of both the medical and social models of disability. They have developped an alternative model, which I call the ‘composite model of disability’, to theorise societies’ ableist norms and structures along with the subjective/phenomenological experience of disability. This model maintains that ableist oppression is not the only source of suffering for disabled people: impairment can be as well. From a feminist, queer, trans activist, anti-ableist perspective and using an intersectional, autoethnographic methodology, I apply this composite model of disability to trans identities to consider the potentially ‘debilitating’ aspects of transness. I argue that transness, like disability, has too often been perceived from two perspectives, medical or social, without the benefit of a third option. From a medical perspective, transness is reduced to an individual pathology curable with hormonal/surgical treatments, a conceptualisation that erases structural oppression. From a social point of view, transness is conceptualised as a neutral condition and variation in sex/gender identity. In this model, structural oppression (transphobia/cisgenderism) is seen as the only cause of ‘trans suffering’. I argue that, just as the medical and social models of disability provide limited opportunities for reflection on the complex experience of disability, medical and social understandings of transness, respectively, are insufficient to describe the complexity of trans experience. I explore the possibilities presented by the application of a composite model of disability in trans studies. By problematising both cisgenderist oppression and acknowledging trans people’s subjective experiences of suffering through some of the debilitating aspects of transness, this composite model avoids the pitfalls of the medical and social models. The application of tools from disability studies to trans issues uncovers cisnormativity in disability movements and denounces ableism in trans movements. This will, I hope, solidify alliances between these communities and fields of study.

Link: http://link.springer.com/article/10.1057%2Ffr.2015.21

Disability studies, like all other fields dedicated to studying an oppression, addresses a simple problem that manifests as a complex social phenomenon. Disability studies at its purest is an emancipatory endeavour; its objective is to unshackle the impaired body from the socio-political oppression placed weightily on top of impairment, that which we call 'disability'. Disability, then, is not something embodied but something imparted to restrict, to imprison, and to demonise an atypical body. Therefore, disability is to impairment what sexism is to sex, and feminism's goal to emancipate women is largely analogous to disability studies' goal to emancipate the impaired. However, where the focus of feminism investigates the ways in which societal structures, norms and values are contradictory to female equality, disability studies has often looked to the impaired body as a square peg in a circular hole.

Legal capacity of persons with mental disabilities was a contentious issue during the process of drafting the Convention on the Rights of Persons with Disabilities. The Arab Group, consisting of Muslim-majority countries, in the United Nations expressed reservations about the formulation of the Article related to this issue. However, their reservations were dismissed because they arguably had to do with language-specificity. The author revisits these deliberations and argues that the reservations of the Arab countries have to do with religious aspects rooted in the Islamic tradition. By ignoring these religious aspects, the Disability Convention missed a rich source of wisdom provided by a world religion like Islam. On the other hand, the innovative insights provided by the Disability Convention can be of value to improve contemporary discussions on legal capacity within the Islamic tradition. Unlike the previous studies, which either focused on the approach of the Disability Convention or that of the Islamic tradition, this study examines both approaches and highlights the points of agreement and disagreement and finally proposes suggestions for narrowing the existing gap between these two approaches.

Nowadays, language is very important for our life, especially English. It is an International language which is used for communication. The important skill which has to be had by many people is speaking. Here, the role of speaking skill is very important because it can be supporting someone to make a communication to each other. For example: most of people in the world have known and used it for making conversation or sharing using English, even they are from different country and language. It is not only used by the native, but non native can use it too. Regarding for this condition, role-play can be a way to increase students of Junior High School in speaking activity.

The study investigated the societal perception towards the people with disability in Ojo Local Government Area of Lagos State. Descriptive research design was employed in carrying out the study. The simple random sampling techniques was used to select one hundred and twenty (120) respondents. Three hypotheses were formulated in order to critically investigate the societal perception towards the people with disability in Ojo Local Government Area of Lagos State. Data collected were analysed with the used of simple frequency table, percentage and chi-square (X2). The results exposed that, there is positive and direct relationship between the attitudes held by specific groups of people such as employers, health and local government staff, teachers and fellow students, and family and careers on people with disability. Also, this study reveals that, there is significance effect between disability and their inclusion in specific life domains Finally, this study recommended among others that government of the Federal Republic of Nigeria should develop and implement policies and programs that provide for the range of needs of individuals with disabilities, expand their access to inclusion and educate the public about intellectual disabilities.

Longtemps restée sous silence, la question de la sexualité des personnes handicapées – dont celles souffrant de troubles mentaux – est désormais ouvertement évoquée en France. Ce texte participe à la réflexion collective en cours en proposant une approche éthique et philosophique. Dans un premier temps, il rappelle l’évolution historique du discours sur la sexualité, passée d’une suspicion de culpabilité à une vision d’épanouissement humain en quelques siècles. La seconde partie prend appui sur l’éthique de l’autonomie pour souligner la justification éthique d’une recherche d’un épanouissement sexuel pour toute personne qui le souhaite, qu’elle soit en situation de handicap ou non. La troisième partie étudie plus finement quelques situations de handicap et leurs retentissements sur quatre aspects fondamentaux : la sensibilité, la sensualité, la sexualité et les sentiments. Sept points essentiels en ressortent : 1. ne pas réduire la question à celle du rapport sexuel ; 2. s’efforcer de comprendre au mieux la nature de l’incapacité et le faisceau de conséquences qu’elle entraîne en matière de sensibilité, de sensualité, de sexualité et de sentiments ; 3. agir, si la personne le souhaite, de façon à développer une meilleure sensibilité par une exploration méthodique du corps ; 4. agir, si la personne le souhaite, en l’accompagnant dans le développement de sa sensualité ; 5. agir, si la personne le souhaite, en l’accompagnant dans la rencontre avec l’autre, que ce soit la préparation de cette rencontre, le travail sur les sentiments existant (blocage, honte, dégoût de soi, peur du refus,  impulsivité, etc.) de façon à accentuer à la fois l’attention au respect de l’autre et l’attention au respect de soi ; 6. en tant qu’accompagnateur, se former humainement à assumer les différentes facettes de cet accompagnement en développant ses qualités d’écoute, de curiosité, de tact, d’honnêteté, tout en développant ses savoirs et savoir-faire sur la sensibilité, la sensualité, la sexualité et les sentiments ; 7. si on est un pivot institutionnel, développer les conditions de la formation humaine indiquée ci-dessus, ainsi que la bonne compréhension de cet accompagnement par les personnes extérieures à l’institution.

The medical model as a trouble approach in disability literature characterizes disabled status to be “amenable to treatment, capable of improvement or illness”. The main viewpoint of the model is to assess people with disabilities who are unwell / sick. The new –social- model has described disability as a result of community’s affirmative-reaction since the 1950’s and 1960’s. In this context a person with a disability is exposed to biased opinions of other people or society. Therefore the social model focuses on the problematic exclusive reactions against people with disabilities. Turkey has taken a keen interest in social policy applications and legal regulation(s) for people with disabilities since the second half of the 1990’s, for instance, forming the Administration of Disabled People (1997), holding the 1st National Disabled People’s Council (1999), and introducing the Turkish Disability Act (2005). The purpose of this study is to determine implications of the social model approach for the Turkish Disability Act. Furthermore, this study demonstrates that the Act has a synthesis–approach.

Keywords: People with disabilities, Medical model, Social model, Disability rights movement, Social rights of people with disabilities

Haneke's Amour: Towards a Cinematic Phenomenology of the Misfi t Abstract: This essay examines Michael Haneke's film Amour through a conceptual migration: it shifts the accent from disability, lack of autonomy, and absence of self-determination to the idea of misfit. Following Garland-Thomson, I suggest that this concept implies both multiple lived embodiments and a questioning of the notion of singularized disabled body. Viewed from the perspective of Deleuzian disability studies, Anne's strokes and her return to the defenseless state of childhood do not allow for any affirmative account. The immanence of life (Deleuze) appears in this case as a degraded state of being, as a disruption of the parameters that constitute selfhood. The paper argues that a new, materialist, aesthetico-political approach to Haneke's film, centering on the concept of misfit on the one hand, and foregrounding the film's surreal aesthetic on the other hand, allows for an affirmative, non-dualist reading of this work. The protagonists' closed environment-cinematically enhanced through a stifling and oppressive atmosphere-seems to blur distinctions between death and life. A key notion here is that of "intra-active becoming" as defined by Karen Barad, a concept that allows us to situate the materiality of the misfit, as well as vulnerability and dependence in the materiality of the world. Anne and Georges may thus be seen as misfits who are made and unmade through, and with the world's topological becoming (including its reconfiguring of injustice and discrimination). Misfi t and Agency My intention in this paper is to address the fi lm Amour by Michael Haneke from the point of view of a conceptual migration: I will shift the accent from disability, lack of autonomy , separation, distinction, and absence of self-determination-notions that are antithe-tical to the att ribution of full subjectivity (M. Shildrick)-to the idea of misfi t as defi ned by R. Garland-Thomson, a more encompassing concept , capable of conferring agency and value to disabled subjects. EKPHRASIS, 2/2014 BODIES IN BETWEEN pp. 70-78 Laura TUŞA ILEA

Multiple osteochondromas is an inherited autosomal dominant condition of enchondral bone growth. The paper undertakes the first synthesis study of the 16 known cases of the condition that have been identified in the international palaeopathological record. It also includes information derived from two newly discovered cases of the disease in two adult male individuals recovered from the Medieval cemetery at Ballyhanna, Co. Donegal, Ireland. The formation of multiple osteochondromas is the best known characteristic of the disease but it also involves the development of a suite of orthopaedic deformities. These deformities, which include disproportionate short stature, inequality of bone length, forearm deformities, tibiofibular diastasis, coxa valga of the hip and valgus deformity of the knee and ankle, are discussed in relation to the archaeological cases. Numerous synonyms for the disease have been used within the various publications produced by palaeopathologists, and this can generate confusion among readers. As such, the paper recommends that in future palaeopathologists should follow the guidance of the World Health Organization and use the term multiple osteochondromas when discussing the disease.

Purpose – This paper seeks to introduce an embodied approach to disability into the field of diversity management research.
Design/methodology/approach – The paper critically examines previous diversity management research and it draws on previous disability research in the social sciences to develop an embodied approach to disability for diversity management research.
Findings – The paper argues that an embodied approach is required because previous diversity management research on disability ignores important aspects of disability.
Research limitations/implications – The embodied approach to disability proposed in this paper expands the understanding of disability in diversity management research, and it discusses implications for future research and for organizations.
Originality/value – The paper is unique in proposing an embodied approach to disability in diversity management research.
Keywords – Diversity management, disability, embodiment.
Paper type – Conceptual paper.

In this essay I ask what educational justice might require for children with autism in educational settings where “inclusion” entails not only meaningful access, but also where the educational setting is able to facilitate a sense of belonging and further is conducive to well-being. I argue when we attempt to answer the question “do inclusion policies deliver educational justice?” that we pay close attention to the specific dimensions of well-being for children with autism. Whatever the specifics of individual cases, both an attitude and policy of inclusion must permit parents to choose pragmatic alternatives, i.e., different learning environments, if educational justice is to remain the overriding goal.

This essay examines the cultural politics of migrant caravans through video testimonies produced by Honduras’s Association of Returned Migrants with Disabilities (AMIREDIS). While the stated aim of the 2015 association-sponsored Caravan of the Mutilated involved raising transnational public awareness of the plight of Central American migrants, this essay argues that AMIREDIS’s testimonies and embodiments conjoin the savage risk confronting migrants with histories of imperialist expropriation and transnational financial processes in which migrants find themselves increasingly incorporated. In effect, their testimonies and embodiments invert the reparative logic of worker remittances—cash transfers often thought to be the objective of migration. Against the cruel economies of risk that decapacitated AMIREDIS members as laborers, their testimonies offer an internationalism of the vulnerable. This ethic of mutual vulnerability works against financial markets’ “pooled risks” and capitalism’s predilections to explain away its crippling eventualities with terms like “negative externalities” or “spillover effects.”

ÖZET Bu araştırma, bedensel engelli olan ve olmayan ergen bireylerin depresyon düzeylerini, sosyal görünüş kaygılarını ve vücut algılarını incelemeyi amaçlamaktadır. Araştırmanın örnekleminde kırk beşi engelli, kırk beşi engelli olmayan toplam doksan katılımcı bulunmaktadır. Araştırmanın verileri tüm katılımcılardan Beck Depresyon Ölçeği, Sosyal Görünüş Kaygısı Ölçeği ve Vücut Algısı Ölçeği uygulanarak elde edilmiştir. Araştırma sonucunda engelli ergen bireylerin depresyon ve sosyal görünüş kaygı düzeyi engelli olmayan bireylerin depresyon ve sosyal görünüş kaygı düzeyinden daha yüksek; engelli bireylerin vücut algılarından sağladıkları tatmin ise engelli olmayan bireylerin vücut algılarından sağladıkları tatminden daha düşük olarak tespit edilmiştir. ABSTRACT This research aims at examining body perceptions and the levels of depression and social appearance anxiety of adolescent disabled and able-bodied individuals. The sample group of this research consists of ninety participants, forty-five of which are disabled individuals while the other forty-five are able bodied. The data of the research has been acquired through the Beck Depression Scale, Social Appearance Anxiety Scale and Body Image Perception Scale. The results indicate that while the depression and social appearance anxiety levels of disabled individuals are higher than those of able-bodied, the satisfaction they get from their body image perception is lower.

English (le résumé en français suit)
Among existing forms of body modification, transabled practices, defined as the need of a non-disabled person to transform his/her body to acquire a physical impairment/disability (blindness, amputation, etc.), remain controversial and little known. This article examines the practices of transabled women and the negative reactions founded on ableist, sexist, heteronormative, and classist structures they elicit. From an intersectional approach, we argue that the categories of sex/gender, sexuality, and class are grounded in ableism because their construction is linked to certain codes (ways of moving, speaking, etc.) that assume a non-disabled body. From this perspective, it is possible that transabled realities elicit resistance not only because they challenge ableist norms, but because these transformations represent transgressions of sex/gender, sexuality, and dominant class norms as well. Through the « extreme » transformation of becoming disabled, transabled women run a greater risk of being degendered, desexualized, and economically and socially marginalized. Analysis of these oppressive systems is an opportunity to (re)think solidarities among feminist, queer, anti-ableist, and anti-classist studies and movements while formulating a respectful response to transabled claims.

Français
Parmi les modifications corporelles existantes, les pratiques transcapacitaires, qui se définissent par le besoin, chez des personnes en situation de non-handicap, de transformer leur corps en vue d’acquérir un déficit physique/handicap (cécité, amputation, etc.), demeurent méconnues et controversées. Cet article se penche sur les pratiques des femmes transcapacitaires et les réactions négatives qu’elles suscitent, fondées sur des structures capacitistes, sexistes, hétéronormatives et classistes. À partir d’une approche intersectionnelle, nous soutenons que les catégories de sexe/genre, de sexualité et de classes se fondent sur un capacitisme, car leur construction est liée à certains codes (manière de bouger, de parler, etc.) présupposant des corps non handicapés. Sous cet angle, il est possible de penser que les réalités transcapacitaires suscitent des résistances puisqu’elles mettent au défi les normes capacitistes, mais également parce que ces transformations représentent une transgression des normes de sexe/genre, de sexualité et de classes dominantes. En se positionnant dans une situation de handicap, les femmes transcapacitaires et leurs pratiques « extrêmes » risquent davantage d’être dégenrées, désexualisées et marginalisées économiquement et socialement. Ces critiques des systèmes d’oppression sont l’occasion de (re)penser les solidarités entre les études et les mouvements féministes, queers, anticapacitistes et anticlassistes, tout en formulant une réponse respectueuse envers les revendications transcapacitaires.

The contribution presents three depictions portraying deformed human bodies in the 16th and early 17th century. Using the examples of the works by Dominic Custos, Dirck de Quade Van Ravesteyn and Heinrich Weirich we will try to verify the conception of "grotesque realism" by Michail Bachtin.

espanolEl 1 de marzo de 2017, el anterior Primer Ministro irlandes Enda Kenny anuncio el reconocimiento oficial de la herencia, cultura e identidad unicas de los nomadas irlandeses por parte del Estado. Este hecho suscito mi interes por profundizar en algunas realidades culturales relevantes en torno a los nomadas irlandeses y su representacion (y malinterpretacion) en la literatura y el documental filmico, asi como sus efectos. Este ensayo persigue un doble objetivo: en primer lugar, analizar el papel que desarrolla la innovacion formal en las representaciones de las mujeres nomadas irlandesas en algunos ejemplos de la ficcion irlandesa contemporanea, y sus consecuencias, ya que sus autores utilizan una amplia gama de recursos formales para fusionar cuestiones de genero y las condiciones en las que viven los nomadas irlandeses. En segundo lugar, contextualizar dichas obras literarias mediante su comparacion con una seleccion de documentales protagonizados a su vez por nomadas irlan...

Fronti interni. Esperienze di guerra lontano dalla Guerra 1914-1918 (Inner fronts. Experiences of war far away from the war 1914-1918) is a collection of essays selected by a scientific committee of young Italian historians working in the fields of World War One/interwar period/World War Two studies. Mirco Carrattieri, Daniele Ceschin, Matteo Ermacora, Francesco Melchionda, Fabio Montella, Francesco Paolella, Felicita Ratti, Andrea Scartabellati launched a call for papers about “communities and territories in World War One Italy” looking for papers investigating new ways of making local histories a part of global history, new paths for comparative local history, entangled history or histoire croisèe. The focus was set on the history of inner fronts, as the final title of the book suggests: everyday life, economic branches not directly involved in warfare or in the mobilisation for the war - or only partially influenced by these factors -, less known or rarely analysed communities or territories.
The final editorial team, Scartabellati, Ermacora and Ratti, worked to compose a joint authorship work highlighting what Scartabellati defines «experiences of war far away from the war» - hence the subtitle.
The essays focus each on several local case studies: Montepulciano, the Montefeltro region, Viareggio, Padova, Ribolla and Valdarno, Aosta/Aoste, Pavia, Udine, Trieste/Triest, Milano, Colorno, Bologna, Italians in Traunstein (Upper Bavaria) and in Buenos Aires (Argentina).
Topics range wide in the field of social and economic history of the war: local communities dealing with everyday difficulties; schools; i.e. non-fordistic economic branches; experiencing hunger and famine in Trieste; gathering pieces of information about casualties in an humanitarian office in Bologna and informing their families, analysing the “via crucis” (Way of the Cross) of disabled or invalid soldiers dealing with rehabilitation in Milan; migration and internment in Bavaria; Italian identity in Argentina.
With foreword by M. Carrattieri and contributions by: E. Belloni, L. Gorgolini, E. Tizzoni, S. Marcuzzi, G. Sacchetti, A. Celi, C. Guani, M. Ermacora, A. Scartabellati, F. Montella, I. La Fata, G. Bollini/J. Lorenzini, F. Ratti, M.I. Tato.

An interview with performance artist Aaron Williamson - on performance art, live culture, disability, liveness, documentation, re-staging, silence, slapstick, duration, 'mock-authenticity', and being in public - for a monograph on the artist's work documenting 40+ performance and video works between 2000-2007.

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Aaron Williamson has been making performances internationally for more than 15 years. The book of which this interview is a part documents 40 distinct solo performances presented all around the world, the collaboration with Katherine Araniello as ‘The Disabled Avant-Garde’ and the video work of the disability artist’s collective 15mm Films that Williamson leads.

The documentation centres on texts by Williamson to describe each performance or video piece, before digressing to retrace the creative process, explore theoretical ideas, recount anecdotes and offer artistic statements, using accessible and entertaining writing. The preface is an in-depth interview with Williamson, ‘Performance, Disability, Humour and Being in Public’ by Dr Marquard Smith (chief-editor of Journal of Visual Culture) and the book is also profusely illustrated by documentary photos and video stills in full-colour, and printed on art-paper.

An accessible PDF of the monograph is available (http://www.thisisliveart.co.uk/publishing/performance-video-collaboration/

Although almost completely ignored, Aquinas’s account of persons with severe intellectual disabilities is key to his understanding of human persons and their salvation. Aquinas extensively addresses questions of human impairment, and for Aquinas physical and mental impairment are not nearly as important as moral or spiritual impairment. Contrary to those who focus on Aquinas’s account of rationality and suppose he thinks that a person must exercise rationality in order to be moral and in the image of God, Aquinas’s view is that persons with severe mental impairments have a distinct spiritual advantage, due to the impeccability of the gift of wisdom given them in their baptism.

Neuropsychological and neuroimaging studies suggest distinct body representations involved in coding one's and others' body. Other influential theories, however, instead posit a unique model behind coding multisensory information about one's own body and visual information about others. An efficient way to further investigate this issue can be through testing individuals with anomalous anatomical and sensorimotor bodily features. In these people, the representation of their own body is held to be different with respect to the average population due to the peculiar properties of their body, and any experimental finding supposedly mediated by this representation should reflect such difference. We reviewed the most relevant studies reporting individuals with anomalous anatomical and sensorimotor bodily features engaged in (a) handedness task, (b) visual processing of biological motion and (c) visual processing of body shape. The performance in all three kinds of cognitive processes is affected by anomalous body features of the tested populations. However, the reviewed data are also in favor of a body model extrapolated by visual experience of others which mediates processing of biological stimuli and which operates in parallel, or as an alternative, to the representation of one's own body. In light of these results, pure visual and pure embodied accounts behind visual processing of biological stimuli should be reconsidered.

In spite of regulations aimed at ensuring that all people can enter and move through spaces, the need to create physical solutions that do not separate or segregate disabled populations has been overlooked. Further, the response of architects and designers is often to meet these regulations without considering the emotional impact of their designs, or the need for all users to be able to retain a sense of dignity as they enter and move through buildings and open spaces. This gap calls for a (re)generation of the urban form with a totally new agenda. My research argues that designing spaces for disability should focus on designing places for dignity. Aimed at upcycling everyday environments as enabling environments, this research identifies and comparatively analyses typologies of apartment buildings and neighbourhoods in Athens, Greece, where the experience of dignity is ubiquitously threatened due to a planning pathogenesis. Here, typologies are evaluated using dignity-based criter...