Introduction: Rethinking Philosophical Presumptions in Light of Cognitive Disability

Carlson, Licia; Kittay, Eva Feder

doi:10.1002/9781444322781.ch1

Cited by 33 publications

(26 citation statements)

References 25 publications

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“…I am interested here in the way that the artistic production of disability representations can reinforce collaborations between those who experience cognitive disability in an ableist society and those who do not. A focus on collaboration affirms that all in human societies are interdependent (Kittay, Jennings, and Wasunna 2005;Carlson 2010) and that all artistic production, reception, and connection is a necessarily social activity. Discussions of the value of collaboration are particularly significant when those collaborations involve populations with severe cognitive impairments, for the disability experiences of these populations tend to be among the least visible.…”

Section: Materiality Visual Narrative and Cognitionmentioning

confidence: 95%

“…The fact that cognitive disabilities today enjoy less theoretical, social, and cultural attention than do physical disabilities is a barrier to disability studies, understood "as both an academic discipline and as an area of political struggle" (Davis [1997(Davis [ ]2013. My starting point is to affirm that, to date, much attention has been placed on the need to correct a normative and able-bodied social gaze, and not enough attention has been given to its complementarily normative and "cognitively abled" gaze (a term employed by Carlson 2001Carlson , 2010; see also Kafer 2013: 16). Following from this assertion, this chapter explores the relationship between visibility and cognitive disability at three levels: the theoretical or discursive, the historical or social, and the representational or cultural.…”

Section: Part One Theorizing Visual Disability Representationsmentioning

confidence: 99%

“…Establishments for the bodily deficient will not be born of the asylum system. ([1982]1997: 138-9) Stiker prefers to use the term sequestration rather than write of social invisibility explicitly, but it is clear that internment in the asylum removed the mentally ill from the cognitively abled gaze more completely than the physically disabled were sequestered from the able-bodied gaze (see also Carlson 2010).…”

Section: The Historical or Social Fieldmentioning

confidence: 99%

“…Underscoring embodiment can serve to render these processes as visible if not also as susceptible to critique. Understanding that creative processes are necessarily embodied is particularly important when those producing bodies are marginalized through the normalizing discourse of "able-bodiedness" (see Carlson 2001Carlson , 2010. Tobin Siebers -who reminds us that "embodiment is, of course, central to the field of disability studies" (Siebers 2008: 23) -writes against the development of "a nonmaterialist aesthetics that devalues the role of the body and limits the definition of art" (Siebers 2010: 1), a critique we might extend also to the production of art and not merely to the "textual" result of creative process or to a detached hermeneutics seeking to explain artistic representation.…”

Section: The Trazos Singulares Exhibition (2011)mentioning

confidence: 99%

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Cognitive Disability Aesthetics

2018

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Three book-length publications are arguably the foundational contributions to the study of physical disability representations in the aesthetic realm: Martin Norden's Cinema of Isolation: A History of Physical Disabilities in the Movies (1994), which traces the centrality of disabled characters in one hundred years of American film; David Mitchell and Sharon Snyder's innovative and foundational Narrative Prosthesis: Disability and the Dependencies of Discourse (2000), which privileges the nuances of literary disability representation; and Tobin Siebers's Disability Aesthetics (2010), which brought a similarly innovative thesis to bear on visual art forms, prioritizing painting and sculpture. Norden writes that "the history of physical disability images in the movies has mostly been a history of distortion in the name of maintaining an ableist society" (1994: 314). Mitchell and Snyder's book "argues that images of disabled people abound in history" (2000: 52) and that "once a reader begins to seek out representations of disability in our literatures, it is difficult to avoid their proliferation in texts with which one believed oneself to be utterly familiar" (2000: 52). Siebers's argument asserts that in painting and sculpture, the presence of disability is the element that has allowed "the beauty of an artwork to endure over time" (2010: 5). The representation of disability is, each text argues in its own way, thus central to the aesthetic histories of these directions in human cultural production. Often under-acknowledged as such in both literary and visual art, physical disability has long been clothed in the normative trappings of an able-bodied society and mobilized to suit a range of symbolic, metaphorical, and perhaps even purportedly transcendent artistic purposes. Preface xvii in their present form they have been greatly revised and elaborated.

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Section: Materiality Visual Narrative and Cognitionmentioning

confidence: 95%

Section: Part One Theorizing Visual Disability Representationsmentioning

confidence: 99%

Section: The Historical or Social Fieldmentioning

confidence: 99%

Section: The Trazos Singulares Exhibition (2011)mentioning

confidence: 99%

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Cognitive Disability Aesthetics

2018

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“…Both intellectual disability and cognitive disability are commonly used terms. Following the philosophers Licia Carlson and Eva Feder Kittay (), I use cognitive disability , with the premise being that cognition denotes not only the intellect but also domains like emotion and perception and thus names a broader matrix of difference. That said, here I am less concerned with diagnostic specificities or naturalizing disability categories than I am with the social and political life of cognitive disability as a frame for human difference.…”

mentioning

confidence: 99%

Appearances of Disability and Christianity in Uganda

Zoanni

2019

Cult. Anthropol.

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This article considers how Christianity contributes to the appearance of cognitive disability in Uganda, a country with some of the most progressive disability policies in the world but little in the way of formal care and advocacy for cognitively disabled people. As a point of departure, the article invokes Hannah Arendt’s notion of appearance as a way to thematize the importance of public display in Ugandan social life, as well as the challenge that people with evidently profound disabilities pose to Ugandan social aesthetics. It first traces how cognitive disability disappears under the liberal logics that organize Uganda’s secular disability laws and activism, and then compares the ways that Catholic and Pentecostal efforts sustain the appearance of cognitive disability, in light of their theological differences and their common paternalism. Even as Christian paternalism in the face of cognitive disability may prove repugnant to a liberal vision of disability politics, I argue that it sustains a form of disability appearance otherwise not possible in Uganda. Bufunze Ekiwandiiko kino kilagira ddala bulungi, nga obukristaayo bwe bwewaddeyo ennyo ku nsonga etekwatiddwa bulungi ey’endabika y’abantu abalina obulemu mu butesobola nga buva ku bwongo nga bali mu Uganda. Eggwanga erya Uganda lirina enkola ennungi mu byokwezza obuggya ku nsonga y’abantu abo munsi yonna. Wabula ate kinakuwaza nnyo, nti libulamu nnyo enkola ennungamu mu ngeri y’okuwagira endabirira esaanidde abantu abo, mu mbeera zaabwe zonna okutwalira awamu. Ekiwandiiko kino okwawukana ku bya bulijjo ebirala byonna, kikoona butereevu ku ndowooza ya Hannah Arendt, era nga kirina n’okulaga okusomooza okuleteddwaawo obutafa bulungi ku bantu abo mu mbeera zaabwe mu ggwanga lyonna. Ekiwandiiko kisookera ddala n’okulaga engeri y’okufaayo ku nsonga eyo bwe kigenda kisaanirawo ddala nga kino kiyita mu kwekkiriranya abantu kwe batambuliramu ng’abakweyambisa, nga bakola amateeka agakwata ku butesobola obw’obwongo, wamu nebirala ebikolebwa okukisaamu amaanyi, Kati ekyo, nga bwe twongerako netukigeerageeranya n’ekyo ekikolebwa abakatuliki n’aba Pentekooti ku nsonga eyo yemu mu kuyimirizaawo endabika entuufu eyandisaanidde ku bantu abo abalina obulemu bwobutesobola. Naye ate olwokuberawo enjawukana z’e byeddini wakati waabo bombi, nekitasobola kutambula bulungi, nga kino kiva mu kugaaana okukolera awamu nga abantu abali ku mulimu ogumu. Ekisinga obukulu nga kyekireeeta obutakkanya obwo kyangu okulaba. Kale obutasobola kukolera wamu olw’obukulu bwensonga eyo, nakyo kiyinza okuva ku bukyaayi okwesigamiziddwa ku kwolesebwa okulina obulemu mu bwongo, mu nfuga yaabwo egobererwa. Ekyo ne kiyimirizaawo endabika eyobulemu obutesobola era nga nayo tesoboka mu Uganda kukolebwako.

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“Chunks of Language Caught in Her Throat”: The Problem of Other(ed) Minds in Alice Munro’s Stories of Cognitive Disability

Darroch

2018

Palgrave Studies in Affect Theory and Literary Criticism

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Introduction: Rethinking Philosophical Presumptions in Light of Cognitive Disability

Cited by 33 publications

References 25 publications

Cognitive Disability Aesthetics

Cognitive Disability Aesthetics

Appearances of Disability and Christianity in Uganda

“Chunks of Language Caught in Her Throat”: The Problem of Other(ed) Minds in Alice Munro’s Stories of Cognitive Disability

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