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As nonidentity refuses identity, unfavorable dialectics leads out of the circle of identification and approaches the thing by means of constellations. If, following Adorno, we place incapacity in a constellation with feminist philosophy of incapacity and negative dialectics, we arrive at a spot the place disability theory is produced in response to a faulty world. In one exploration of the ways by which a particular distinction-particularly, incapacity-is important, Garland-Thomson (2011, 604) theorizes disabled people as "misfits" within a society of equivalence, noting that "misfitting can yield innovative perspectives." She argues: "Once we fit harmoniously and correctly into the world, we forget the truth of contingency because the world sustains us. Once we expertise misfitting and recognize 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 potentialities via confronting what suits with that which does not. With the intention to battle for a better world, we need to think "the world from that which does not fit, from those who don't fit, these who're negated and suppressed, these whose insubordination and rebelliousness break the bounds of identity, from us who exist in-and-in opposition to-and-beyond capital" (15; emphasis in Holloway).

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