Disability Short Quotes

Summers with Rene began with a cigarette in one side of her mouth and a squinting of her eyes as she thought . . . . Shortly, she would make her pronouncement and it would seem magical no matter how often the words were said. "It's a beach day," blessed the day. The rest was understood. No more needed to be said. I knew that she knew. She had the gift to read what would come from the skies as surely as my mother could see births and betrayals in the cards.

To give the short version, I've learnt that every human being, with or without disabilities, needs to strive to do their best, and by striving for happiness you will arrive at happiness. For us, you see, having autism is normal -- so we can't know for sure what your 'normal' is even like. But so long as we can learn to love ourselves, I'm not sure how much it matters whether we're normal or austitic.

In evaluating ourselves, we tend to be long on our weaknesses and short on our strengths.

So many disabled people live short lives, largely because of social determinants of health like lack of healthcare, inadequate housing, or unmet basic needs such as clean air and water.

the question that confronts our current era is what happens when this power devolves to the individual. It is a question that requires us to balance the desires of the individual—to carve out a life of happiness and achievement, without undue suffering—with the desires of a society that, in the short term, may be interested only in driving down the burden of disease and the expense of disability.

Control of sexuality is a classic tool of domination, used by men against women, by white people against people of color, by the abled against the disabled—or, to cut a long list short, by the powerful against the less powerful. It can be expressed in many ways, like rape as a form of political conquest or slave owners marrying off their slaves and splitting families apart. It can look like enforcing purity rules only for women, perpetuating racist sexual stereotypes, or assuming that some groups have no sexual desires at all.

Many people that have been through the unemployment system realize that the corporate government unemployment statistics only report the short term unemployed and the long term unemployed and disabled are ignored.

If the history of the last century taught us the dangers of empowering governments to determine genetic “fitness” (i.e., which person fits within the triangle, and who lives outside it), then the question that confronts our current era is what happens when this power devolves to the individual. It is a question that requires us to balance the desires of the individual— to carve out a life of happiness and achievement, without undue suffering— with the desires of a society that, in the short term, may be interested only in driving down the burden of disease and the expense of disability. And operating silently in the background is a third set of actors: our genes themselves, which reproduce and create new variants oblivious of our desires and compulsions— but, either directly or indirectly, acutely or obliquely, influence our desires and compulsions. Speaking at the Sorbonne in 1975, the cultural historian Michel Foucault once proposed that “a technology of abnormal individuals appears precisely when a regular network of knowledge and power has been established.” Foucault was thinking about a “regular network” of humans. But it could just as easily be a network of genes.

Know your own child’s behaviors and look deeper to find their meaning. Be the expert for your child. Discover the wonderful.

McKusick's belief in this paradigm-the focus on disability rather than abnormalcy-was actualized in the treatment of patients in his clinic. Patients with dwarfism, for instance, were treated by an interdisciplinary team of genetic counselors, neurologists, orthopedic surgeons, nurses, and psychiatrists trained to focus on specific disabilities of persons with short stature. Surgical interventions were reserved to correct specific deformities as they arose. The goal was not to restore "normalcy"-but vitality, joy, and function. McKusic had rediscovered the founding principles of modern genetics in the realm of human pathology. In humans as in wild flies, genetic variations abounded. Here too genetic variants, environments, and gene-environment interactions ultimately collaborated to cause phenotypes-except in this case, the "phenotype" in question was disease. Here too some genes had partial penetrance and widely variable expressivity. One gene could cause many diseases, and one disease could be caused by many genes. And here too "fitness" could not be judged in absolutes. Rather the lack of fitness-illness [italicized, sic] in colloquial terms- was defined by the relative mismatch between an organism and environment.

Our family was starting. We kept on moving with our young lives, shortly afterward and took Ben Young with us everywhere. But pretty soon Pegi started noticing that Ben was not doing the things some other babies were doing. Pegi was wondering if something was wrong. She was young, and nothing had ever gone wrong in her life. People told us kids grow at different rates and do things at different times. But as Ben reached six months old, we found ourselves sitting in a doctor's office. He glanced at us and offhandedly said, "Of course. Ben has cerebral palsy." I was in shock. I walked around in a for for weeks. I couldn't fathom how I had fathered two children with a rare condition that was not supposed to be hereditary, with tow different mothers. I was so angry and confused inside, projecting scenarios in my mind where people said something bad about Ben or Zeke and I would just attack them, going wild. Luckily that never did happen, but there was a root of instability inside me for a while. Although it mellowed with time, I carried that feeling around for years. Eventually Pegi and I, wanting to have another child after Ben, went to se an expert of the subject. That was Pegi's idea. Always organized and methodical in her approach to problems, Pegi planned an approach to our dilemma with her very high intelligence. We both loved children but were a little gun-shy about having another, to say the least. After evaluating our situation and our children, the doctor told us that probably Zeke dis not actually have CP-he likely had suffered a stroke in utero. The symptoms are very similar. Pegi and I weighed this information. To know someone like her and to make a decision about a subject as important as this with her was a gift beyond anything I have ever experienced. It was her idea, and she had guided us to this point. We made a decision together to go forward and have another child.

Morrison, 2000). The Court also ruled that states could not be bound, as employers, by the federal laws against employment discrimination, either on the basis of age (Kimel v. Florida Board of Regents, 2000) or on the basis of disability (Board of Regents of the University of Alabama v. Garrett, 2003).

I probably should say that this is what makes you a good traveler in my opinion, but deep down I really think this is just universal, incontrovertible truth. There is the right way to travel, and the wrong way. And if there is one philanthropic deed that can come from this book, maybe it will be that I teach a few more people how to do it right. So, in short, my list of what makes a good traveler, which I recommend you use when interviewing your next potential trip partner: 1. You are open. You say yes to whatever comes your way, whether it’s shots of a putrid-smelling yak-butter tea or an offer for an Albanian toe-licking. (How else are you going to get the volcano dust off?) You say yes because it is the only way to really experience another place, and let it change you. Which, in my opinion, is the mark of a great trip. 2. You venture to the places where the tourists aren’t, in addition to hitting the “must-sees.” If you are exclusively visiting places where busloads of Chinese are following a woman with a flag and a bullhorn, you’re not doing it. 3. You are easygoing about sleeping/eating/comfort issues. You don’t change rooms three times, you’ll take an overnight bus if you must, you can go without meat in India and without vegan soy gluten-free tempeh butter in Bolivia, and you can shut the hell up about it. 4. You are aware of your travel companions, and of not being contrary to their desires/​needs/​schedules more often than necessary. If you find that you want to do things differently than your companions, you happily tell them to go on without you in a way that does not sound like you’re saying, “This is a test.” 5. You can figure it out. How to read a map, how to order when you can’t read the menu, how to find a bathroom, or a train, or a castle. 6. You know what the trip is going to cost, and can afford it. If you can’t afford the trip, you don’t go. Conversely, if your travel companions can’t afford what you can afford, you are willing to slum it in the name of camaraderie. P.S.: Attractive single people almost exclusively stay at dumps. If you’re looking for them, don’t go posh. 7. You are aware of cultural differences, and go out of your way to blend. You don’t wear booty shorts to the Western Wall on Shabbat. You do hike your bathing suit up your booty on the beach in Brazil. Basically, just be aware to show the culturally correct amount of booty. 8. You behave yourself when dealing with local hotel clerks/​train operators/​tour guides etc. Whether it’s for selfish gain, helping the reputation of Americans traveling abroad, or simply the spreading of good vibes, you will make nice even when faced with cultural frustrations and repeated smug “not possible”s. This was an especially important trait for an American traveling during the George W. years, when the world collectively thought we were all either mentally disabled or bent on world destruction. (One anecdote from that dark time: in Greece, I came back to my table at a café to find that Emma had let a nearby [handsome] Greek stranger pick my camera up off our table. He had then stuck it down the front of his pants for a photo. After he snapped it, he handed the camera back to me and said, “Show that to George Bush.” Which was obviously extra funny because of the word bush.) 9. This last rule is the most important to me: you are able to go with the flow in a spontaneous, non-uptight way if you stumble into something amazing that will bump some plan off the day’s schedule. So you missed the freakin’ waterfall—you got invited to a Bahamian family’s post-Christening barbecue where you danced with three generations of locals in a backyard under flower-strewn balconies. You won. Shut the hell up about the waterfall. Sally

While L-dopa was vastly superior to what came before, the drug fell far short of being a cure. On the one hand, the L-dopa allowed “frozen” wheelchair-bound individuals to walk again and increased patients’ life expectancy. On the other hand, virtually all patients taking levodopa were sentenced to future disabling motor complications. And that’s as true today as it was in 1970.

With this warning, Mussolini demanded and was given authority to do just about whatever he wanted; but his initial priority, surprisingly, was good government. He knew that citizens were fed up with a bureaucracy that seemed to grow bigger and less efficient each year, so he insisted on daily roll calls in ministry offices and berated employees for arriving late to work or taking long lunches. He initiated a campaign to drenare la palude (“drain the swamp”) by firing more than 35,000 civil servants. He repurposed Fascist gangs to safeguard rail cargo from thieves. He allocated money to build bridges, roads, telephone exchanges, and giant aqueducts that brought water to arid regions. He gave Italy an eight-hour workday, codified insurance benefits for the elderly and disabled, funded prenatal health care clinics, established seventeen hundred summer camps for children, and dealt the Mafia a blow by suspending the jury system and short-circuiting due process. With no jury members to threaten and judges answerable directly to the state, the courts were as incorruptible as they were docile. Contrary to legend, the dictator didn’t quite succeed in making the trains run on time, but he earned bravos for trying.

God entered the yellow church on the disabled ramp. He was in a wheelchair too; He had once lost a woman too. He was silvery. Not the cheap, glittery silver of a banker’s BMW, but a muted, matte silver. Once, as He was gliding among the silvery stars with his silvery beloved, a gang of golden gods attacked them. When they were kids, God had once beaten one of them up, a short, skinny golden god who had now grown up and returned with his friends. The golden gods beat Him with golden clubs of sunlight and didn’t stop until they’d broken every bone in His divine body. It took Him years to recuperate. His beloved never did. She remained a vegetable. She could see and hear everything, but she couldn’t say a word. The silvery God decided to create a species in His own image so she could watch it to pass the time. That species really did resemble Him: battered and victimized like Him. And His silvery beloved stared wide-eyed at the members of that species for hours, stared and didn’t even shed a tear. 'What do you think,' the silvery God asked the yellow priest in frustration, 'that I created all of you like this because it's what I wanted? Because I'm some kind of pervert or sadist who enjoys all this suffering? I created you like this because this is what I know. It's the best I can do.

Feeblemindedness,” in 1924, came in three distinct flavors: idiot, moron, and imbecile. Of these, an idiot was the easiest to classify—the US Bureau of the Census defined the term as a “mentally defective person with a mental age of not more than 35 months”—but imbecile and moron were more porous categories. On paper, the terms referred to less severe forms of cognitive disability, but in practice, the words were revolving semantic doors that swung inward all too easily to admit a diverse group of men and women, some with no mental illness at all—prostitutes, orphans, depressives, vagrants, petty criminals, schizophrenics, dyslexics, feminists, rebellious adolescents—anyone, in short, whose behavior, desires, choices, or appearance fell outside the accepted norm. Feebleminded women were sent to the Virginia State Colony for confinement to ensure that they would not continue breeding and thereby contaminate the population with further morons or idiots.

Several years ago I was lecturing in British Columbia. Dr [Simon] Wessely was speaking and he gave a thoroughly enjoyable lecture on M.E. and CFS. He had the hundreds of staff physicians laughing themselves silly over the invented griefs of the M.E. and CFS patients who according to Dr Wessely had no physical illness what so ever but a lot of misguided imagination. I was appalled at his sheer effectiveness, the amazing control he had over the minds of the staid physicians….His message was very clear and very simple. If I can paraphrase him: “M.E. and CFS are non-existent illnesses with no pathology what-so-ever. There is no reason why they all cannot return to work tomorrow. The next morning I left by car with my crew and arrived in Kelowna British Columbia that afternoon. We were staying at a patient’s house who had severe M.E. with dysautanomia and was for all purposes bed ridden or house bound most of the day. That morning she had received a phone call from her insurance company in Toronto. (Toronto is approximately 2742 miles from Vancouver). The insurance call was as follows and again I paraphrase: “Physicians at a University of British Columbia University have demonstrated that there is no pathological or physiological basis for M.E. or CFS. Your disability benefits have been stopped as of this month. You will have to pay back the funds we have sent you previously. We will contact you shortly with the exact amount you owe us”. That night I spoke to several patients or their spouses came up to me and told me they had received the same message. They were in understandable fear. What is important about this story is that at that meeting it was only Dr Wessely who was speaking out against M.E. and CFS and how … were the insurance companies in Toronto and elsewhere able to obtain this information and get back to the patients within a 24 hour period if Simon Wessely was not working for the insurance industry… I understand that it was also the insurance industry who paid for Dr Wessely’s trip to Vancouver.

Now he sat alone; on a disabled starship about fifty years from anywhere on conversion drive – assuming he still had that. Insurance was a good thing – a very good thing - but it wasn’t going to help him much out here. The highlight of his afternoon was going to be staring at the blinking bridge instrumentation – which just happened to be running on the emergency batteries and actually blinking, like for real. Moreover, since his mutinous crew had made off with the Short Shit, the ships only shuttle, he was facing quite a problem

Disability is inherently a negation. In our culture, people with disabilities stand more for what they are not than what they are—not normal, not whole—a negation that calls into being its opposite: the normal. The normal looms over all of our lives, an impossible goal that we are told is possible if: if we sit still, if we buy certain consumer goods, if we exercise, if we fix our teeth, if we … The short bus polices that terrain; it patrols a fabricated social boundary demarcating what is healthy and sick, acceptable and broken, enforcing normalcy in all of us. What had I lost in trying to belong to the other side?

ME/CFS has a greater negative impact on functional status and well-being than other chronic diseases, e.g., cancer or lung diseases[8], and is associated with a drastic decrement in physical functioning[9]. In a comparison study[10] ME/CFS patients scored significantly lower than patients with hypertension, congestive heart failure, acute myocardial infarction, and multiple sclerosis (MS), on all of the eight Short Form Health Survey (SF-36)[11] subscales. As compared to patients with depression, ME/CFS patients scored significantly lower on all the scales, except for scales measuring mental health and role disability due to emotional problems, on which they scored significantly higher.

we saw something swimming in the water, and pulled toward it, thinking it a coyote; but we soon recognized a large grizzly bear, swimming directly across the channel. Not having any weapon, we hurriedly pulled for the schooner, calling out, as we neared it, “A bear! a bear!” It so happened that Major Miller was on deck, washing his face and hands. He ran rapidly to the bow of the vessel, took the musket from the hands of the sentinel, and fired at the bear, as he passed but a short distance ahead of the schooner. The bear rose, made a growl or howl, but continued his course. As we scrambled up the port-aide to get our guns, the mate, with a crew, happened to have a boat on the starboard-aide, and, armed only with a hatchet, they pulled up alongside the bear, and the mate struck him in the head with the hatchet. The bear turned, tried to get into the boat, but the mate struck his claws with repeated blows, and made him let go. After several passes with him, the mate actually killed the bear, got a rope round him, and towed him alongside the schooner, where he was hoisted on deck. The carcass weighed over six hundred pounds. It was found that Major Miller’s shot had struck the bear in the lower jaw, and thus disabled him. Had it not been for this, the bear would certainly have upset the boat and drowned all in it. As it was, however, his meat served us a good turn in our trip up to Stockton.

We like to filter new information through our own experiences to see if it computes. If it matches up with what we have experienced, it’s valid. If it doesn’t match up, it’s not. But race is not a universal experience. If you are white, there is a good chance you may have been poor at some point in your life, you may have been sick, you may have been discriminated against for being fat or being disabled or being short or being conventionally unattractive, you may have been many things—but you have not been a person of color. So, when a person of color comes to you and says “this is different for me because I’m not white,” when you run the situation through your own lived experience, it often won’t compute.

More than 754,000 Danes aged between fifteen and sixty-four—over 20 percent of the working population—do no work whatsoever and are supported by generous unemployment or disability benefits. The New York Times has called Denmark “The best place on earth to be laid off,” with unemployment benefits of up to 90 percent of previous wages for up to two years (until recent reforms, it was eleven years). The Danes call their system flexicurity, a neologism blending the flexibility Danish companies enjoy to fire people with short notice and little compensation (compared with Sweden, where jobs can still be for life) with the security the labor market enjoys knowing that there will be ample support in times of unemployment

The evil stepmother is a fixture in European fairy tales because the stepmother was very much a fixture in early European society–mortality in childbirth was very high, and it wasn’t unusual for a father to suddenly find himself alone with multiple mouths to feed. So he remarried and brought another woman into the house, and eventually they had yet more children, thus changing the power dynamics of inheritance in the household in a way that had very little to do with inherent, archetypal evil and everything to do with social expectation and pressure. What was a woman to do when she remarried into a family and had to act as mother to her husband’s children as well as her own, in a time when economic prosperity was a magical dream for most? Would she think of killing her husband’s children so that her own children might therefore inherit and thrive? [...] Perhaps. Perhaps not. But the fear that stepmothers (or stepfathers) might do this kind of thing was very real, and it was that fear–fed by the socioeconomic pressures felt by the growing urban class–that fed the stories. We see this also with the stories passed around in France–fairies who swoop in to save the day when women themselves can’t do so; romantic tales of young girls who marry beasts as a balm to those young ladies facing arranged marriages to older, distant dukes. We see this with the removal of fairies and insertion of religion into the German tales. Fairy tales, in short, are not created in a vacuum. As with all stories, they change and bend both with and in response to culture.

Unfortunately, sitting rests the parts of the body that don’t need much of it while working the parts that desperately do. Specifically, it disengages the lower extremities while utilizing the spine. (This is in sharp contrast to squatting, which disengages the spine while utilizing the lower extremities.) Because sitting positions the spine vertically, it provides no rest or relief from the gravitational forces that compress it. Without a periodic therapeutic reprieve through the day, the relentless load overwhelms the entire structure, joints and muscles alike. To maintain an erect seated posture, some muscle groups in the back have to continually contract. Since this requires a great deal of energy, the muscles quickly become fatigued. (That is why slumping is more comfortable: It takes less energy to maintain.) When the muscles tire, you rely on the backrest more and your muscles less. The less you rely on your muscles, the weaker and more dysfunctional they become. The weaker and more dysfunctional they become, the more you rely on the backrest. The more you rely on the backrest, the more you tend to slump. The more you slump, the more pronounced the debilitating C-shaped curvature becomes. This weakens the muscles in your back even further, which causes them to overload the joints they serve. Sitting in chairs affects even the areas seemingly at rest (particularly the hips and knees). Because sitting keeps the joints static for long periods, the muscles that serve them become fixed in a short, tight position. When at last you do get up and move, the muscles impose more stress on these joints, thereby increasing their susceptibility to wear and tear. The prolonged stasis also prevents the joints from being lubricated with nourishing synovial fluid. Once depleted, the hips and knees, like the spine, deteriorate and erode. Is it any wonder that the areas most traumatized by sitting, namely, the lower back, hips, and knees, are also the most arthritic and disabled areas of the body in the world today? The real mystery is why so few people have made the connection between prolonged sitting and the epidemic of chronic pain. In fact, they need only look to their own bodies for an abundance of evidence.

What is it about the ancients,’ Pinker asks at one point, ‘that they couldn’t leave us an interesting corpse without resorting to foul play?’ There is an obvious response to this: doesn’t it rather depend on which corpse you consider interesting in the first place? Yes, a little over 5,000 years ago someone walking through the Alps left the world of the living with an arrow in his side; but there’s no particular reason to treat Ötzi as a poster child for humanity in its original condition, other than, perhaps, Ötzi suiting Pinker’s argument. But if all we’re doing is cherry-picking, we could just as easily have chosen the much earlier burial known to archaeologists as Romito 2 (after the Calabrian rock-shelter where it was found). Let’s take a moment to consider what it would mean if we did this. Romito 2 is the 10,000-year-old burial of a male with a rare genetic disorder (acromesomelic dysplasia): a severe type of dwarfism, which in life would have rendered him both anomalous in his community and unable to participate in the kind of high-altitude hunting that was necessary for their survival. Studies of his pathology show that, despite generally poor levels of health and nutrition, that same community of hunter-gatherers still took pains to support this individual through infancy and into early adulthood, granting him the same share of meat as everyone else, and ultimately according him a careful, sheltered burial.15 Neither is Romito 2 an isolated case. When archaeologists undertake balanced appraisals of hunter-gatherer burials from the Palaeolithic, they find high frequencies of health-related disabilities – but also surprisingly high levels of care until the time of death (and beyond, since some of these funerals were remarkably lavish).16 If we did want to reach a general conclusion about what form human societies originally took, based on statistical frequencies of health indicators from ancient burials, we would have to reach the exact opposite conclusion to Hobbes (and Pinker): in origin, it might be claimed, our species is a nurturing and care-giving species, and there was simply no need for life to be nasty, brutish or short. We’re not suggesting we actually do this. As we’ll see, there is reason to believe that during the Palaeolithic, only rather unusual individuals were buried at all. We just want to point out how easy it would be to play the same game in the other direction – easy, but frankly not too enlightening.

Hunter-gatherers who survive childhood typically live to be old: their most common age of death is between sixty-eight and seventy-two, and most become grandparents or even great-grandparents.70 They most likely die from gastrointestinal or respiratory infections, diseases such as malaria or tuberculosis, or from violence and accidents.71 Health surveys also indicate that most of the noninfectious diseases that kill or disable older people in developed nations are rare or unknown among middle-aged and elderly hunter-gatherers.72 These admittedly limited studies have found that hunter-gatherers rarely if ever get type 2 diabetes, coronary heart disease, hypertension, osteoporosis, breast cancer, asthma, and liver disease. They also don’t appear to suffer much from gout, myopia, cavities, hearing loss, collapsed arches, and other common ailments. To be sure, hunter-gatherers don’t live in perpetually perfect health, especially since tobacco and alcohol have become increasingly available to them, but the evidence suggests that they are healthy compared to many older Americans today despite never having received any medical care. In short, if you were to compare contemporary health data from people around the world with equivalent data from hunter-gatherers, you would not conclude that rising rates of common mismatch diseases such as heart disease and type 2 diabetes are straightforward, inevitable by-products of economic progress and increased longevity. Moreover,

The intellectual justification for transphobia on the left is usually framed as concern about a mythological 'trans ideology', which is individualist, bourgeois and unconcerned with class struggle. As we've seen, however, the majority of trans people are working class, and the oppression of trans people is specifically rooted in capitalism. In short, capitalism across the world still relies heavily on the idea of different categories of men's work and women's work, in which "women's work" (such as housework, child-rearing, and emotional labour) is either poorly paid or not paid at all. In order for this categorization to function, it needs to rest on a clear idea of how to divide men and women. Capitalism also requires a certain level of unemployment to function. If there were enough work to go round, no worker would worry about losing their job, and all workers could demand higher wages and better conditions. The ever-present spectre of unemployment, on the other hand, enables employers to dictate conditions. Equally, in terms of severe crisis this 'reserve army' of unemployed people can be called into employment as and when the economy requires it. This system of deliberate unemployment needs ways to mark who will work and who will be left unemployed. In our society this is principally achieved through race, class, gender, and disability. Social exclusion and revulsion at the existence of trans people usefully provides another class of people more likely to be left in the ranks of the unemployed (even more so if they are trans and poor, black, or disabled - which is why unemployment is highest among these trans people).

I struggle with an embarrassing affliction, one that as far as I know doesn’t have a website or support group despite its disabling effects on the lives of those of us who’ve somehow contracted it. I can’t remember exactly when I started noticing the symptoms—it’s just one of those things you learn to live with, I guess. You make adjustments. You hope people don’t notice. The irony, obviously, is having gone into a line of work in which this particular infirmity is most likely to stand out, like being a gimpy tango instructor or an acrophobic flight attendant. The affliction I’m speaking of is moral relativism, and you can imagine the catastrophic effects on a critic’s career if the thing were left to run its course unfettered or I had to rely on my own inner compass alone. To be honest, calling it moral relativism may dignify it too much; it’s more like moral wishy-washiness. Critics are supposed to have deeply felt moral outrage about things, be ready to pronounce on or condemn other people’s foibles and failures at a moment’s notice whenever an editor emails requesting twelve hundred words by the day after tomorrow. The severity of your condemnation is the measure of your intellectual seriousness (especially when it comes to other people’s literary or aesthetic failures, which, for our best critics, register as nothing short of moral turpitude in itself). That’s how critics make their reputations: having take-no-prisoners convictions and expressing them in brutal mots justes. You’d better be right there with that verdict or you’d better just shut the fuck up. But when it comes to moral turpitude and ethical lapses (which happen to be subjects I’ve written on frequently, perversely drawn to the topics likely to expose me at my most irresolute)—it’s like I’m shooting outrage blanks. There I sit, fingers poised on keyboard, one part of me (the ambitious, careerist part) itching to strike, but in my truest soul limply equivocal, particularly when it comes to the many lapses I suspect I’m capable of committing myself, from bad prose to adultery. Every once in a while I succeed in landing a feeble blow or two, but for the most part it’s the limp equivocator who rules the roost—contextualizing, identifying, dithering. And here’s another confession while I’m at it—wow, it feels good to finally come clean about it all. It’s that … once in a while, when I’m feeling especially jellylike, I’ve found myself loitering on the Internet in hopes of—this is embarrassing—cadging a bit of other people’s moral outrage (not exactly in short supply online) concerning whatever subject I’m supposed to be addressing. Sometimes you just need a little shot in the arm, you know? It’s not like I’d crib anyone’s actual sentences (though frankly I have a tough time getting as worked up about plagiarism as other people seem to get—that’s how deep this horrible affliction runs). No, it’s the tranquillity of their moral authority I’m hoping will rub off on me. I confess to having a bit of an online “thing,” for this reason, about New Republic editor-columnist Leon Wieseltier—as everyone knows, one of our leading critical voices and always in high dudgeon about something or other: never fearing to lambaste anyone no matter how far beneath him in the pecking order, never fearing for a moment, when he calls someone out for being preening or self-congratulatory, as he frequently does, that it might be true of himself as well. When I’m in the depths of soft-heartedness, a little dose of Leon is all I need to feel like clambering back on the horse of critical judgment and denouncing someone for something.

For, finally, what is the rank man occupies in Nature? A nonentity, as contrasted with infinity; a universe, contrasted with nonentity; a middle something between everything and nothing. He is infinitely remote from these two extremes; his existence is not less distant from the nonentity out of which he is taken, than from the infinity in which he is engulfed. His intellect holds the same rank in the order of intelligences, as his body does in the material universe, and all it can attain is, to catch some glimpses of objects that occupy the middle, in eternal despair of knowing either extreme—all things have sprung from nothing, and are borne forward to infinity. Who can follow out such an astonishing career? The Author of these wonders, and he alone, can comprehend them. This condition, the middle, namely, between two extremes, is characteristic of all our faculties. Our senses perceive nothing in the extreme. A very loud sound deafens us; a very intense light blinds us; a very great or a very short distance disables our vision; excessive length or excessive brevity obscures discourse; too much pleasure cloys, and unvaried harmony offends us. Extreme heat, or extreme cold, destroys sensation. Any qualities in excess are hurtful to us, and pass beyond the ranges of our senses. We cannot be said to feel them, but to endure them. Extreme youth and extreme old age alike enfeeble the mind; too much or too little food, disturbs its operations; too much, or too little instruction, represses its vigor. Extremes are to us, as though they did not exist, and we are nothing in reference to them. They elude us, or we elude them. Such is our real state; our acquirements are confined within limits which we cannot pass, alike incapable of attaining universal knowledge or of remaining in total ignorance. We are in the middle of a vast expanse, always unfixed, fluctuating between ignorance and knowledge; if we think of advancing further, our object shifts its position and eludes our grasp; it steals away and takes an eternal flight that nothing can arrest. This is our natural condition, altogether contrary, however, to our inclinations. We are inflamed with a desire of exploring everything, and of building a tower that shall rise into infinity, but our edifice is shattered to pieces, and the ground beneath it discloses a profound abyss.

You!’ the first guard yelled. ‘Hands on your head, don’t move.’ Wing slowly put his hands on his head, showing no hint of emotion. ‘What the hell?’ the other guard said. ‘He’s just a kid.’ He pulled a pair of handcuffs from his belt and slowly moved behind Wing and grasped one of his wrists. In one fluid motion, Wing grabbed the guard’s own wrist with his free hand and twisted hard. There was a sickening crunch, the guard howling in pain as Wing stepped backwards, too close for the man to bring his gun to bear. He pulled the guard’s wounded arm further over his own shoulder, dragging the man closer, and jerked his head backwards, his skull connecting with the man’s nose with a crunch. Wing rotated around the guard, pressing the wounded arm up into the small of the man’s back and ducking behind him, giving the other guard no clean shot without hitting his associate. He pushed hard, sending the stunned guard staggering towards his partner, and delivered a sharp kick to the base of his spine. The wounded guard’s momentum sent him careering into the other man, yowling with pain and confusion. Wing took two short steps and in a blur of movement pulled the handcuffs from the wounded man’s belt and snapped them closed around both his broken wrist and the wrist of the unwounded guard’s gun hand. Wing pressed his fingers into the pressure point behind the wounded guard’s ear and he collapsed, instantly unconscious, pulling the other guard down with him and pinning his gun to the ground. The conscious guard snatched for the gun with his free hand, but Wing dropped on to him, his knee pressing into his throat hard enough to choke him but without crushing his windpipe. Wing delivered a sharp knuckle jab to the guard’s shoulder and his free arm was instantly disabled too. Wing could hear the sound of at least half a dozen more guards racing up the stairs from below. He knew there would be more than he could handle. He reached down and took a smoke grenade from the webbing on the pinned guard’s chest and pulled the pin with his teeth, tossing it through the doorway into the stairwell. There were cries of confusion from just below as the confined space filled with impenetrable clouds of white smoke. Wing pulled a flashbang stun grenade from the other side of the pinned guard’s webbing and waited a couple of seconds before tossing it into the stairwell too. He closed his eyes, the flash of the grenade clear even through his eyelids. ‘Who the hell are you?’ the guard pinned beneath Wing gasped. ‘Just a kid,’ Wing said with a slight smile and punched him unconscious.

He removed his hand from his worn, pleasantly snug jeans…and it held something small. Holy Lord, I said to myself. What in the name of kingdom come is going on here? His face wore a sweet, sweet smile. I stood there completely frozen. “Um…what?” I asked. I could formulate no words but these. He didn’t respond immediately. Instead he took my left hand in his, opened up my fingers, and placed a diamond ring onto my palm, which was, by now, beginning to sweat. “I said,” he closed my hand tightly around the ring. “I want you to marry me.” He paused for a moment. “If you need time to think about it, I’ll understand.” His hands were still wrapped around my knuckles. He touched his forehead to mine, and the ligaments of my knees turned to spaghetti. Marry you? My mind raced a mile a minute. Ten miles a second. I had three million thoughts all at once, and my heart thumped wildly in my chest. Marry you? But then I’d have to cut my hair short. Married women have short hair, and they get it fixed at the beauty shop. Marry you? But then I’d have to make casseroles. Marry you? But then I’d have to wear yellow rubber gloves to do the dishes. Marry you? As in, move out to the country and actually live with you? In your house? In the country? But I…I…I don’t live in the country. I don’t know how. I can’t ride a horse. I’m scared of spiders. I forced myself to speak again. “Um…what?” I repeated, a touch of frantic urgency to my voice. “You heard me,” Marlboro Man said, still smiling. He knew this would catch me by surprise. Just then my brother Mike laid on the horn again. He leaned out of the window and yelled at the top of his lungs, “C’mon! I am gonna b-b-be late for lunch!” Mike didn’t like being late. Marlboro Man laughed. “Be right there, Mike!” I would have laughed, too, at the hilarious scene playing out before my eyes. A ring. A proposal. My developmentally disabled and highly impatient brother Mike, waiting for Marlboro Man to drive him to the mall. The horn of the diesel pickup. Normally, I would have laughed. But this time I was way, way too stunned. “I’d better go,” Marlboro Man said, leaning forward and kissing my cheek. I still grasped the diamond ring in my warm, sweaty hand. “I don’t want Mike to burst a blood vessel.” He laughed out loud, clearly enjoying it all. I tried to speak but couldn’t. I’d been rendered totally mute. Nothing could have prepared me for those ten minutes of my life. The last thing I remember, I’d awakened at eleven. Moments later, I was hiding in my bathroom, trying, in all my early-morning ugliness, to avoid being seen by Marlboro Man, who’d dropped by unexpectedly. Now I was standing on the front porch, a diamond ring in my hand. It was all completely surreal. Marlboro Man turned to leave. “You can give me your answer later,” he said, grinning, his Wranglers waving good-bye to me in the bright noonday sun. But then it all came flashing across my line of sight. The boots in the bar, the icy blue-green eyes, the starched shirt, the Wranglers…the first date, the long talks, my breakdown in his kitchen, the movies, the nights on his porch, the kisses, the long drives, the hugs…the all-encompassing, mind-numbing passion I felt. It played frame by frame in my mind in a steady stream. “Hey,” I said, walking toward him and effortlessly sliding the ring on my finger. I wrapped my arms around his neck as his arms, instinctively, wrapped around my waist and raised me off the ground in our all-too-familiar pose. “Yep,” I said effortlessly. He smiled and hugged me tightly. Mike, once again, laid on the horn, oblivious to what had just happened. Marlboro Man said nothing more. He simply kissed me, smiled, then drove my brother to the mall.

In short, the disabled have since antiquity been portrayed by others as pitiful, inspiring, mysterious, grotesque, or evil, but exceedingly rarely as ordinary human beings with an incidental physical or cognitive difference.

Wendy sat in my o ice, perched on the edge of her chair, alert, inquisitive, and a little bit embarrassed. An experienced and highly successful real estate agent, she had come to me for a financial consultation—and the facts of her situation were hardly reassuring. Although she earned well over $250,000 a year and was able to put two kids through private school at an annual cost of $15,000 each, her personal finances were a mess. A self-employed single parent, she had less than $25,000 saved for retirement, no life or disability insurance, and never bothered to write a will. In short, this intelligent, ambitious businesswoman was completely unprotected from the unexpected and utterly unprepared for the future. When I asked Wendy why she had never done any financial planning, she shrugged and o ered a response I'd heard countless times before: “I've always been too busy working to focus on what to do with the money I make.

An important revision of the traditional image of the spaceship was made in Anne McCaffrey’s Helva stories, beginning in 1961 with The Ship Who Sang. This series is set in a future when severely disabled children are given the chance to become starships by becoming enclosed in a metal shell connected directly to their brain. This is an enabling procedure involving ‘schooling’ (not programming) and complex neural and sensory connections being constructed through the titanium shell. In this respect, the ‘shell-people’ represent an early form of cyborg, and McCaffrey’s narrative replaces central technological control with the individual investigations and self-modifications by Helva herself in devising a means of singing.

My fellow Americans, it has come to my attention that some of you are frightened by the idea of … an infectious outbreak. I must tell you that some of our allied countries have suffered an outbreak of an unknown sickness, but the results are minor and surely do not cause,” he sighed, “hostile reanimated corpses. There have been some precautionary methods to help prevent the spread of this illness into our fair country. Air and sea travel have been halted for a short time. Some malicious websites attempting to spread panic and lies have been temporarily disabled.”     His eyes kept glancing away from the camera. “My fellow Americans, there is nothing to concern yourselves with at this time. Please continue to go to work and enjoy your free time as normal. The only disaster would be to dig ourselves into a financial hole trying to hide from something that doesn’t pose a threat. I can assure you that,” he spoke before being interrupted by the sound of gunfire.

Unsurprisingly, given the eagerness of professors and students of identity studies to claim as many labels for themselves as possible, some individuals have sought to expand the definition of disability to include … well, themselves. At the "Wrong/ed Bodies" session at the Cultural Studies conference, Angela Lea Nemecek complained that when she breastfed in her office at the University of Virginia, she was made to feel as if she had a disability. In short, her breastfeeding was "constructed in the workplace" as a disability. Therefore, she reasoned, breastfeeding is a disability and should be protected under the Americans with Disability Act.

As far as her parents could tell from their vantage point behind the spire, Psyche plummeted to her death. They never found her body, but that didn’t mean anything. It was a windy day, and they were too upset to launch a full-scale search. Besides, if Psyche hadn’t died, that meant the monster of the prophecy had taken her, which was even worse. The king and queen returned home, brokenhearted, convinced they would never see their beloved daughter and favorite tourism magnet again. The end. Not really. In the long run, Psyche would’ve suffered less if she had died, but she didn’t. As she fell from the rock, the winds swirled around her. Forty feet from the valley floor, they slowed her fall and lifted her up. “Hi,” said a disembodied voice. “I’m Zephyrus, god of the west wind. How ya doing today?” “Um…terrified?” said Psyche. “Great,” said Zephyrus. “So we have a short flight this morning, heading over to my master’s palace. Weather looks good. Maybe a little turbulence on our initial ascent.” “Your master’s palace?” “Please remember to keep your seat belt fastened, and don’t disable the smoke detectors in the lavatory.” “What language are you speaking?” Psyche demanded. “What are you talking—AHHH!” The west wind swept her away at a thousand miles an hour, leaving behind Psyche’s stomach and a trail of black flower petals. They touched down in a grassy valley blanketed with wildflowers. Butterflies flitted through the sunlight. Rising in the distance was the most beautiful palace Psyche had ever seen. “Thanks for flying with us today,” Zephyrus said. “We know you have a lot of options when choosing a directional wind, and we appreciate your business. Now, you’d better get going. He’ll be waiting.” “Who—?” But the air turned still. Psyche sensed that the wind god was gone.

Most of all Ginny--part Schnauzer, part Siberian Husky, part angel from heaven--has taught me the most important lesson in life, that life is not worth living without love, that giving love is more rewarding than getting it, and that the humblest creatures, the least advantaged creatures, are worthy of the greatest outpouring of love. It's a spiritual message, that all life is precious (matters), all life is short, and that, just as human beings have immortal souls, so do animals have immortal souls, because they, too, were created by God. (word in parentheses by poster)

it means that, for Augustine, every human falls short of the norm. No human can claim to be complete, wholly healthy. At best we see intimations of the perfect human spread through the best of humanity’s diverse traits.

in your life, you may have been sick, you may have been discriminated against for being fat or being disabled or being short or being conventionally unattractive, you may have been many things—but you have not been a person of color.

In short, you can teach form but ideas are priceless.

*We were eight years in power. We had built schoolhouses, built charitable institutions, built and maintained the penitentiary system, provided for the education of the (disabled), rebuilt the jails and courthouses, rebuilt the bridges and reestablished the ferries. In short, we had reconstructured the state and placed it upon the road to prosperity. It seemed fairly clear that what South Carolina wanted was not reform even in its narrower sense; that what it was attacking was not even stealing and corruption. If it was one thing that South Carolina feared more than bad Negro government, it was good Negro government* F.A. Bancroft

of chess “forbidden”. Tiktok, the Chinese-owned short-video-sharing app popular with teens, instructed moderators to suppress posts created by users deemed too ugly, poor, or disabled for the platform.

On November 2, 1899, eight members of the United States Navy were awarded the Congressional Medal of Honor for extraordinary heroism and service beyond the call of duty. On the night of June 2, 1898, they had volunteered to scuttle the collier USS Merrimac, with the intention of blocking the entry channel to Santiago de Cuba. On orders of Rear Admiral William T. Sampson, who was in command, their intention was to trap Spanish Admiral Cervera’s fleet in the harbor. Getting the USS Merrimac underway, the eight men navigated the ship towards a predetermined location where sinking her would seal the port. Their course knowingly took them within the range of the Spanish ships and the shore batteries. The sailors were well aware of the danger this put them into, however they put their mission first. Once the Spanish gunners saw what was happening, they realized what the Americans were up to and started firing their heavy artillery from an extremely close range. The channel leading into Santiago is narrow, preventing the ship from taking any evasive action. The American sailors were like fish in a barrel and the Spanish gunners were relentless. In short order, the heavy shelling from the Spanish shore batteries disabled the rudder of the Merrimac and caused the ship to sink prematurely. The USS Merrimac went down without achieving its objective of obstructing navigation and sealing the port. ‎Fête du Canada or Canada Day is the anniversary of the July 1, 1867, enactment of the Canadian Constitution Act. This weekend Americans also celebrate the United States’, July 4, 1776 birthday, making this time perfect to celebrate George Fredrick Phillips heroic action. Phillips was one of the men mentioned in the story above of the USS Merrimac. He was born on March 8, 1862, in Saint John, New Brunswick, Canada and joined the United States Navy in March 1898 in Galveston, Texas. Phillips became a Machinist First Class and displayed extraordinary heroism throughout the Spanish bombardment during their operation. He was discharged from the Navy in August 1903, and died a year later at the age of 42 in Cambridge, Massachusetts. His body was returned to Canada where he was interred with honors at the Fernhill Cemetery in his hometown of Saint John, New Brunswick.

Block said. “I mean, he’s a professor emeritus. He’s never watched a football game in my conscious memory. The whole picture—it wasn’t the guy I thought I knew.” But the conversation proved critical, because after surgery he developed bleeding in the spinal cord. The surgeons told her that in order to save his life they would need to go back in. But the bleeding had already made him nearly quadriplegic, and he would remain severely disabled for many months and likely forever. What did she want to do? “I had three minutes to make this decision, and I realized, he had already made the decision.” She asked the surgeons whether, if her father survived, he would still be able to eat chocolate ice cream and watch football on TV. Yes, they said. She gave the okay to take him back to the operating room. “If I had not had that conversation with him,” she told me, “my instinct would have been to let him go at that moment because it just seemed so awful. And I would have beaten myself up. Did I let him go too soon?” Or she might have gone ahead and sent him to surgery, only to find—as occurred—that he was faced with a year of “very horrible rehab” and disability. “I would have felt so guilty that I condemned him to that,” she said. “But there was no decision for me to make.” He had decided. During the next two years, he regained the ability to walk short distances. He required caregivers to bathe and dress him. He had difficulty swallowing and eating. But his mind was intact and he had partial use of his hands—enough to write two books and more than a dozen scientific articles. He lived for ten years after the operation. Eventually, however, his difficulties with swallowing advanced to the point where he could not eat without aspirating food particles, and he cycled between hospital and rehabilitation facilities with the pneumonias that resulted. He didn’t want a feeding tube. And it became evident that the battle for the dwindling chance of a miraculous recovery was going to leave him unable ever to go home again. So, just a few months before I’d spoken with Block, her father decided to stop the battle and go home. “We started him on hospice care,” Block said. “We treated his choking and kept him comfortable. Eventually, he stopped eating and drinking. He died about five days later.

This ‘mantra’ of race, class, and gender has now led to a new and to some extent almost separate field of research under the umbrella term of ‘intersectionality’ studies, which includes within its research framework an understanding that age, disability, and citizenship also have differential impacts on majority and minority communities and individuals.

In fact, the culture of innovation is so pure and so stridently noble that it often sounds like advertising. You hear about the startup that is going to help with sanitation in African cities; the one that’s going to print out prosthetic hands for disabled children; the one that’s procuring clothes for homeless children. “We’re with people who are curing cancer in a different way, and changing banking technology, and helping folks who can’t see anymore,” says a woman in a short YouTube video about MassChallenge. Inno is going to solve global warming. Inno is coming up with new treatments for autism. Inno is so inherently moral that there is even a UNICEF Innovation team; dial up its homepage and you will encounter the following introductory sentence: “In 2015, innovation is vital to the state of the world’s children.” The fog of righteousness surrounding this concept is so thick it allows all manner of absurdly altruistic claims. “Can startups help solve Boston’s Biggest Problems?” asked an email I received last spring. Of course they can! The group that sent it, CityStart Boston (“Leveraging the Innovation Community to Tackle Civic Issues”), announced plans to mobilize “the entire Boston startup ecosystem” to “collaborate to develop viable ventures designed…” Wait! Stop here for a moment, reader, and try to guess: in what way is the startup ecosystem going to collaborate to solve Boston’s biggest problems? If you guessed “to enhance innovation in Boston’s neighborhoods,” you were right. Startups are going to collaborate to enhance startups.

I was riddled with memory issues that became so severe at the age of 45 that I had to apply for disability benefits. At the age of 50, my mental functioning was in decline with severe short term memory issues, concentration problems and chronic fatigue. My kidneys were testing bad on blood tests. The USA has refused all applications for occupational disease and disability benefits.

The wound is the trauma caused by exposure to overwhelming shame at an age when you weren’t equipped to cope with it. An emotional wound caused by toxic shame is a very serious and persistent disability that has the potential to literally destroy your life. It is much more than just a poor self-image. It is the internalized and deeply held belief that you are somehow unacceptable, unlovable, shameful, and in short, flawed.

Angst may have replaced fear and physical pain in modern societies, yet, without depreciating the merits of traditional society or ignoring the stresses and problems of modernity, this change has been nothing short of revolutionary. People in pre-modern societies struggled to survive in the most elementary sense. The overwhelming majority of them went through a lifetime of hard physical work to escape hunger, from which they were never secure. The tragedy of orphanage, child mortality, premature death of spouses, and early death in general was inseparable from their lives. At all ages, they were afflicted with illness, disability, and physical pain, for which no effective remedies existed. Even where state rule prevailed, violent conflict between neighbors was a regular occurrence and, therefore, an ever-present possibility, putting a premium on physical strength, toughness, and honor, and a reputation for all of these. Hardship and tragedy tended to harden people and make them fatalistic.

In case you think I am just making some sort of wild speculation here about Daniel Keyes’s Flowers for Algernon coming true, think again. In Keyes’s story, a mentally disabled janitor named Charlie is healed of his handicap with an experimental medical procedure shortly after it does the same for a mouse named Algernon.10 Charlie’s tale was the stuff of fiction when it was written in the 1950s, but—based upon work being done in cellular biology—it does not look as if it will remain fiction for much longer. Robert Naviaux, a cellular biologist at UC San Diego, was fascinated by autistic savants and curious about what precisely was happening in their brains that granted them their incredible abilities. “Neurons that are developing contacts in the brain ‘look’ for little lights in the darkness, the metabolic activity of other neurons that have been activated by use,” explained Dr. Naviaux. Once they find these lights, they send out projections called axons to handshake with them and form connections.

Steven Magee, Chartered Electrical Engineer, was medically diagnosed with Amnestic Disorder which is characterized by short term memory loss in 2016 at the age of 46. He had worked for five years on the 13,796 feet very high altitude summit of Mauna Kea, Hawaii, USA from 2001 to 2006 and had noticed memory problems developing during the last years that he worked there. The condition has now progressed into a disability.

Animagus is a witch or wizard who can transform at will into an animal. While in their animal form, they retain most of their ability to think as a human, their own sense of identity and their memories. They will also retain normal human life expectancy, even if they take their animal form for long periods of time. However, feelings and emotions are simplified and they will have many animal desires, feeding off whatever their animal body craves, rather than demanding human food. It is immensely difficult to change oneself into an Animagus and the process, which is complex and time-consuming, can go dramatically wrong. As a result, it is believed that fewer than one in a thousand witches or wizards are Animagi. An Animagus has a great potential advantage in the spheres of espionage and crime. For this reason, an Animagus Registry exists on which all Animagi are expected to log their personal details and the precise appearance of their transformed self. It is usually the case that distinctive markings or disabilities belonging to the

I know more than one genius organizer—usually a Black or brown sick or disabled woman or nonbinary person who doesn’t have a ton of disability community—who’s casually told me that they’ll be dead by the age of fifty. I respect that crip years are like dog years, and sometimes we live really huge lives in short amounts of time, but I can’t help but think that it doesn’t have to be that way. We’re soaked since birth in narratives that we will die young, that our lives aren’t worth living, and that we’re up against everything from insurance denials to police trying to kill us who want to do the same damn thing.

What to Do Tonight Spend private time with your child, ideally without electronics. Take turns with each child if you have more than one, so that the ratio is one-on-one. It is remarkably healing for kids and will help you to enjoy them. It also makes them feel like they are your number one priority. If you’re highly anxious, do something about it. Treating anxiety is one of the best things you can do for yourself and your family. Consider participating in cognitive behavioral therapy: you can learn very effective strategies for identifying and “talking back to” the distorted and unproductive thoughts that contribute to high anxiety. Learn to meditate. Take a yoga class. Be very regular in your exercise routine. Spend time in nature. Get more sleep. Socialize more with friends if it helps you feel calm. Avoid making decisions for your child based on fear. If you find yourself thinking, “I’m afraid if I don’t do this now, then—” stop. Do what you feel is right now, not what you feel you have to because of what you’re afraid will happen if you don’t. If your child is struggling, schedule a short time every day for you to worry about his or her problems. Literally write it into your planner. This will let your brain know that it is safe not to worry all day long. Remember who’s responsible for what. It cannot be your responsibility to see that everything goes well for your children at all times. If you are very worried about your teenager and have talked through the issues together many times, write your child a short letter summarizing your concerns and offering any help the child might need. Then promise that you will not bring the issue up again for a month. When you break your promise (because you will) apologize and recommit to it. Get out a piece of paper and draw a vertical line in the middle. In the left-hand column, write statements such as the following: “It’s okay for Jeremy to have a learning disability,” “It’s okay that Sarah doesn’t have any friends right now,” “It’s okay for Ben to be depressed right now.” In the right-hand column, write down the automatic thoughts that come to your mind in response (likely rebuttal) to these statements. Then question these automatic thoughts. Ask questions such as, “Can I be absolutely sure that this thought is true?” “Who would I be if I didn’t believe this?” This kind of self-questioning exercise, developed by author and speaker Byron Katie and others, can serve as a useful tool for discovering the thoughts that trap you into negative judgments.18 Create a stress-reduction plan for yourself. Can you get more exercise? More sleep? What calms you down and how can you do more of it? Don’t make yourself available to your kids at the expense of your own well-being. Wall off some “me” time. Model self-acceptance and tell your kids what you’re doing.

Abled say - life is short. Disabled say - death is far. War, comes bringing death to many. War, goes away leaving many wishing for death.

Twain literally means “in different directions, apart, asunder.” Use of the prefix in this way has given us perfectly good words like “discern,” “discuss,” “dismiss,” “dissent” and “distill.” When used in this way being disabled does not suggest a lack of anything—including ability, except perhaps to the uninformed or willfully ignorant.

As it happened, the Congress did abandon its silence on social reforms shortly after—though only because Maneckji Dadabhoy had belled the cat in the Imperial Legislative Council. In December 1917, thirty-two years after it was founded, the Congress finally adopted a resolution on untouchability. However, the resolution moved by Madras-based publisher G.A. Natesan was addressed not to the government (for any legal measures) but to fellow Indians (to be more compassionate). ‘The Congress urges upon the people of India the necessity, justice and righteousness of removing all disabilities imposed by custom upon the Depressed Classes, the disabilities being of a most vexatious and oppressive character, subjecting those classes to considerable hardship and inconvenience.

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If genius springs from genetics, a meritocracy is hardly more just than the divine right of kings; it, too, mythologizes inherent superiority. If genius results from labor, then brilliant people deserve the kudos and wealth they reap. The communist perspective is that everyone can be a genius if he will only work at it; the fascist perspective is that born geniuses are a different species from the rest of humanity. Many people fall short of their potential through lack of discipline, but a visit to a coal mine will amply demonstrate that hard work on its own neither constitutes genius nor guarantees riches. The history of high intelligence is no less political than the history of intellectual disability or of mental illness.

Shortly afterward, Cook faced another unexpected personal challenge: he was diagnosed with multiple sclerosis. The disease threatened to disable his brain and impair his spinal cord. He later learned that it had been a misdiagnosis, but the health scare inspired him to raise money for MS research and contributed to a period of introspection. Around that time, he found himself asking: What is my life’s purpose? “It began to dawn on me then that the purpose of life wasn’t to love your job,” he told a group of Oxford students two decades later. “It was to serve humanity in some broad way, and the outcome of doing that would mean that you would love your job. I began to realize I wasn’t in a place to do that.

To give the short version, I’ve learned that every human being, with or without disabilities, needs to strive to do their best, and by striving for happiness you will arrive at happiness. For us, you see, having autism is normal—so we can’t know for sure what your “normal” is even like. But so long as we can learn to love ourselves, I’m not sure how much it matters whether we’re normal or autistic.

In short, for theoretical cognition, all truth is to be found in the external world, and for practical cognition, no truth is to be found in the external world. This stance of the will, in which the ends of the good reside within the will alone, and external actuality is, in-itself, empty of all worth of the good will, leaving 'two worlds in opposition'. What the unity of theoretical and practical standpoints allows is a reciprocity and mutual tempering of each such that cognition can be brought in relation to the external world while avoiding the extreme vices of both stances: theoretical cognition's meta-awareness of its own activity as practical prevents the self-conception in which all content of truth is found in the givenness of the object; practical cognition's reunification with theoretical cognition prevents the self-conception in which the will alone is the source of all goodness and worth. Theoretical cognition reminds the will that the contingency of the world can be made to conform with cognition's form of activity, that although it is true that there are ineliminable contingencies, this truth is something that cognition can grasp, and most importantly, it is not a fact that disables the activity of cognition in principle. Since theoretical cognition can find truth of self-certainty in the given contingency of the world - most notably, the instinct of reason finds itself in the form of inner purposiveness as such - nothing in principle prevents the will from finding the truth of self-certainty amid practical contingency, except for its faulty conception of itself. Far from a worthless nullity, the actuality confronting the will is already permeated by rational ends, 'an objective world whose inner ground and actual subsistence is the Concept'. That is, the external actuality confronting the will is always already a world shaped by the rationally realized ends of the will itself - ultimately, the world of objective spirit, and more directly, the world of ethical life. The insistence of the will that the good is a mere ought that cannot be realized is thus a misconception of both itself and its world - a misconception that theoretical cognition can help to correct. The unity of theoretical and practical cognition brings forth the absolute Idea, which, once more, returns us to the problem of life.

Shortly after the United States purchased the Louisiana Territory in 1803, Lafayette received a letter from President Thomas Jefferson offering him the governorship. Citing family disabilities, particularly his ill wife, Lafayette turned it down.

Long hours of commuting, a demanding desk job, being sick or disabled, or otherwise being confined to a chair can be stressful situations that elevate the hormone cortisol. This much-misunderstood hormone doesn’t cause stress but instead is produced when we are stressed, and it evolved to help us cope with threatening situations by making energy available. Cortisol shunts sugar and fats into the bloodstream, it makes us crave sugar-rich and fat-rich foods, and it directs us to store organ fat rather than subcutaneous fat. Short bursts of cortisol are natural and normal, but chronic low levels of cortisol are damaging because they promote obesity and chronic inflammation. Consequently, long hours of stressful sitting while commuting or a high-pressure office job can be a double whammy.

anthologies like Accessing the Future (gathering together voices of disabled people to create SF tales of disability), The Sum of Us (an anthology complicating ideas of care and caregiving), Alison Sinclair’s Darkborn series (presenting the social changes that would occur in a world where half the population is blind), Tanya Huff’s novel Gate of Darkness, Circle of Light (which features a protagonist with an intellectual disability who resists containment or control), Ada Hoffmann’s short story “You Have To Follow the Rules” (which transports the reader into a world where autism is the norm and asks us to reconsider how we codify rules of social interaction and privilege neurotypicality),

To give the short version, I’ve learned that every human being, with or without disabilities, needs to strive to do their best, and by striving for happiness you will arrive at happiness.

The Florida School for the Deaf and Blind fits right in among St. Augustine’s stately bearded oaks and rock coral walls, looking more like a college campus than anything else. It’s the largest facility of its kind in the world. Because stomping on cement hurts, deaf students cup one hand against the wall and bark a short hoh to get each other’s attention from a distance. The sound echoes up and down the halls and kids stop to see if it’s them being hailed. Deaf couples stretch the boy’s T-shirt forward, dip their faces into the neck, and sign inside for privacy. Their faces almost touch. Fabric ripples with hidden movements. Watching them, my inner adolescent feels a twinge of jealousy.

I know more than one genius organizer, usually a Black or brown, sick or disabled woman or non-binary person who doesn't have a ton of disability community, who's casually told me that they'll be dead by the age of fifty. I respect that crip years are like dog years and sometimes we live really huge lives in short amounts of time. But I can't help but think that it doesn't have to be that way. We're soaked since birth in narratives that we will die young, that our lives aren't worth living, and we're up against everything from insurance denials to police trying to kill us who want to do the same damn thing. But as I hear my friends talking about how they're sure they'll die young, I wonder if changing the narratives around care might change their expectations.

Technoableism is a belief in the power of technology that considers the elimination of disability a good thing, something we should strive for. It’s a classic form of ableism—bias against disabled people, bias in favor of nondisabled ways of life.3 Technoableism is the use of technologies to reassert those biases, often under the guise of empowerment.