By N. Erevelles
Disability and distinction in worldwide Contexts explores the probabilities and barriers re-theorizing incapacity utilizing historic materialism within the interdisciplinary contexts of social conception, cultural reviews, social and schooling coverage, feminist ethics, and theories of citizenship.
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Additional resources for Disability and Difference in Global Contexts: Enabling a Transformative Body Politic
Then on a vertical axis, the assemblage has both territorial sides, or reterritorialized sides, which stabilize it, and cutting edges of deterritorialization, which carry it away. (p. 88) To read the enslaved dismembered bodies via the concept of the assemblage brings to the fore a disorderly conflation of intermingled bodies, the bodies themselves fragmented by frequent violent lashings (both real and metaphorical) into their molecular components. Here, these assemblages enunciate the violence written on their surfaces via their shifting morphologies—becoming first (human) cargo, then (human) property, and finally the very embodiment of dangerous deviance.
Flesh-ing Out Disability and Racial Embodiment In Hortense Spillers’s (1987) essay, “Mama’s Baby, Papa’s Maybe,” the social context in which the embodied subject becomes-in-the-world is one suffused with an ineffaceable horror. Spillers, in this essay, locates the “origins” of African American subjectivity in the (trans)Atlantic slave trade, which starts with the unimaginable violence during the Middle Passage; continues through the dehumanization of slavery; and finally concludes by exposing dominant conceptualizations of the contemporary “Black Family” as a tangle of pathology.
Deterritorializing the Sovereign [Ableist] Subject Contemporary posthumanist theory has little use for the sovereign subject. Rather, subjectivity is now theorized as the “site of disunity and conflict” (Weedon, 1987, p. 21). More importantly, posthumanist thought has shifted away from theorizing the “body as flesh,” to theorizing the “body as discourse,” such that this posthumanist body appears as “volatile, liminal, slippery—a function of fragile and shifting discursive terrains” (Zita, 1996, p.