Simultaneously a project of metacritical reflections about disciplinary foundations at the intersections of the academic fields of transgender studies, disability studies, and Black feminist studies, and a series of close readings of cultural texts and artifacts central to those disciplinary developments, Awkward-Rich’s book is intellectually generous, beautifully written, and deftly argued. Critically investigating the production of disability and transgender theories, forged interdependently and through distancing trans authority from the specter of madness and disability, The Terrible We traces conflicts among trans, queer, and feminist perspectives in closely reading foundational texts and cultural contexts. It presents an invitation to consider forms of maladjustment a productive resource rather than an impediment to trans life, thought, and creativity.
Keyword: disability studies
Introduction: Crip Pandemic Life: A Tapestry
“Crip Pandemic Life: A Tapestry” takes up a thread from disability justice writer, educator, and organizer Mia Mingus to assemble an archive that “leaves evidence” and captures experience emergent from crip lives and life in the pandemic. The need to gather, hold space for, and preserve evidence—of our angers, our fears, our griefs, our joys, our pleasures, our communities, and our lives—has, for many of us, never felt more urgent. In this editorial introduction to the first installment of the special section of Lateral, “Crip Pandemic Life: A Tapestry,” we narrate project origins in response to pervasive and obfuscating crisis rhetorics, feelings of indignation, and a desire to gather and preserve evidence of crip life and crip knowledge from within the context of the pandemic. “Crip Pandemic Life: A Tapestry” offers a unique digital archive that brings together creative and scholarly reflections to document the experiences of disabled people during the COVID-19 pandemic. The collection includes a multimodal introductory roundtable; multimedia projects; digital renditions of sculptures, masks, fiber arts, and zines; critical interrogations of pandemic politics and policies; and theorizations of crip sociality. This editorial introduction is our brief overview and invitation for readers to travel through spacetimes, bear witness to, and be cared for by this tapestry, archive, collection.
Crip Pandemic Conversation: Textures, Tools, and Recipes
“Crip Pandemic Conversation: Textures, Tools, and Recipes,” brings together experts whose scholarship, curation, organizing and artistic work centers crip insights and creativity to reflect on the work that “Crip Pandemic Life: A Tapestry” undertakes. Margaret Fink, Aimi Hamraie, Mimi Khúc, and Sandie Yi each discuss how the pandemic impacted their work, and they join section co-editors Alyson Patsavas and Theodora Danylevich in discussing the tapestry’s content. Their conversation pulls out some of the most salient threads of the work: smallness, grief, care, community-building, tenderness, and pandemic coping tools. “Crip Pandemic Conversation: Textures, Tools, and Recipes” includes an unedited video recording of a Zoom roundtable session, a lightly edited text version of the conversation, and a glossary of terms that appear in the discussion, as a contextualizing access tool located at the bottom of the document. In choosing a preferred way of engaging with the content, we invite readers to consider, as the roundtable participants themselves do, how access (transcripts, zoom recordings, and captions) produces its own caring archive and knowledge-making practices.
Review of Crip Times: Disability, Globalization, and Resistance by Robert McRuer (NYU Press)
In his new book Crip Times: Disability, Globalization, and Resistance, Robert McRuer offers his notion of “crip time” as an analytic through which we may critique the spatio-temporalities of austerity, late capitalism, and the cultural logic of neoliberalism. McRuer’s position is that disability is at the core of a global politics of austerity and of neoliberalism. What does it mean that disability is central to a global politics of austerity? For McRuer, it means that thinking about austerity through “crip time” can highlight an ongoing politics of representation of disability. That is, neoliberalism actively produces certain ways of being disabled that are conducive to its continued operation. But, “crip time” points to the ways in which this politics of representation does not fully capture disability. Disability exceeds austerity and neoliberalism. Crip Times, then, offers a critical examination of how disability is represented within the cultural logic of neoliberalism. At the same time, McRuer cautions against, as some past projects in disability and queer theory have done, fully rejecting or embracing the politics of identity, representation, and rights.
Crip Twitter and Utopic Feeling: How Disabled Twitter Users Reorganize Public Affects
Conceptually, online activism remains a divisive concept: detractors decry it as low-commitment “slacktivism,” and proponents argue that the Internet is a powerful platform for organizing. Particularly for disabled persons, the Internet provides new avenues for engagement and organizing work by allowing disabled persons in disparate places to connect with each other. While the intersection of disability activism and online activism remains underexplored, existing literature remains anchored to the notion that disabled online activism’s greatest impact is in organizing physical protests and actions. This paper scrutinizes the actual work and impact of three disabled Twitter activists, and wages an argument based on how Twitter activists make other users feel. Particularly, this paper synthesizes affect theory with Althusser’s notion of “interpellation” and revises Michael Warner’s theory of “publics” to argue that such disabled Twitter activists and their followers mutually generate networks distinguished by shared feelings (affective networks, as this paper terms them), and that these networks are constantly being renegotiated and transforming the feelings of their members. The paper makes four key interventions: first, it writes against Michael Warner’s initial reluctance to include the Internet in his theory of publics, by arguing that Twitter followings model Warner’s publics. Second, it performs close readings to describe both how Twitter users’ writings generate affective networks and what activist impact these affective networks have. Third, it identifies and describes radical optimism and the utopic work of “demanding” as constituents of Twitter users’ affective networks. Finally, this paper examines and describes how affective networks shift with each tweet, and how such writings transform the feelings that constitute those affective networks. Arguing in part from my own subjectivity as a disabled Twitter user, I contend that Twitter enables disabled users to organize their feelings according to the feelings they want to have, and the feelings they think they ought to have.