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As nonidentity refuses identification, damaging dialectics leads out of the circle of identification and
approaches the item by constellations. If, following Adorno,
we place disability in a constellation with feminist philosophy of incapacity and unfavourable dialectics, we arrive at
a place the place disability theory is produced in response to a defective world.
In a single exploration of the methods in which a particular
difference-namely, incapacity-is important, Garland-Thomson (2011, 604) theorizes
disabled folks as "misfits" inside a society of equivalence, noting that "misfitting can yield progressive perspectives." She argues:
"After we fit harmoniously and properly into the world, we forget the truth of contingency as a result of the world sustains us. When we experience misfitting and acknowledge that disjuncture for its political potential, we expose the relational component and the fragility of fitting" (597).
The distinction of disability as misfit opens up political prospects by confronting
what suits with that which doesn't. So as to battle
for a better world, we need to suppose "the world from that which does not fit, from those that do not fit, these who are negated and suppressed, these whose insubordination and rebelliousness break the bounds of id, from us who exist in-and-against-and-beyond capital" (15; emphasis in Holloway).

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