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This article invites readers to engage with girls and women with disabilities in the global South. It challenges the epistemological domination of Western disability studies in Southern bodies and contexts, and provides one specific way to read the intersection between disability, gender, and ethnicity in the context of Vietnam. Drawing on the politics of engagement developed within the Transforming Disability Knowledge, Research, and Activism project, we argue for recognizing the lingering impacts of colonialism and imperialism in producing disability and impairment in the South, while suggesting new ways of engaging with disabled girls and women through the use of inclusive, decolonial, and participatory methods.

Inclusive education is a concept born in the global North. Research has shown that its relatively recent but widespread adoption by countries in the global South is often done without consideration of the actual needs of these contexts, and by solely focusing on strategies for learners with disabilities. As a result, inclusive education has been criticised as a neo-colonial project in need of renovation. The aim of this article is to show how research can broaden the understanding of inclusive education and make it more relevant to southern contexts. Drawing on an ethnographic research on inclusive education in Colombia, I present some unique examples of vulnerability, but also experiences of belonging in the direst of circumstances. I conclude that in order to decolonise the concept of inclusive education and make its practice sustainable in southern contexts, we need more culturally sensitive research to inform our understanding of these under-researched spaces.

Disability & the Global South (DGS), 2020, Vol. 7 No. 1

This paper addresses the epistemological dissonance created by the growing movement to impose universal templates of disability and disability-related practices to countries in the Global South and the subsequent erasure of indigenous understandings of disability. Underlying this dissonance, we argue, are the deeply problematic beliefs in universal notions of disability and global development that are anchored to colonial frameworks of understanding and approaching human differences. We explore the presence of these colonial frameworks in three specific areas: the language of disability; understandings of personhood; and notions of inclusivity. We propose that bringing about transformation in these areas would mean using alternative indigenous strengthsbased frameworks of thinking and practices that uncover and value local epistemologies, understanding the complexities of local cultural, historical, and material contexts, and resisting colonial modes of thinking that label these practices as backward.

Disability & the Global South (DGS), 2020, Vol. 7 No. 1

This paper explores understandings of disability in Africa through the personal and collective experiences of a group of postgraduate students at the University of Cape Town in South Africa. The students, as disabled people themselves or practitioners working in the field across Africa, were required to capture their understanding of disability on the continent in a poster, set as a summative assessment task. What emerges from the students’ posters provides valuable insights into the complex social, political and economic factors that influence and shape the experience of disability in Africa. The paper argues that these insights are especially important to existing conceptual thinking around disability and its importance to discussions on Africa and its development. It suggests that grappling more carefully with the experience of disability in Africa brings much needed voices from Africa and the global South into the field of Disability Studies and deepens these debates in valuable and necessary ways.

Disability and the Global South, 2019, Vol.6, No. 2

Gloria Anzaldúa’s writing has been read as decolonial based on her resistance to dominant national, racial, and cultural formations. This essay turns to unpublished documents from the Gloria Anzaldúa archive that are decolonial at a more fundamental level. In autobiographical writings about her own experiences with disability, as well as doodles and figure drawings, the alternate forms of human life that Anzaldúa depicts defy the logics of identification and differentiation that underlie colonial hierarchies. Refusing to fix bodies with labels, Anzaldúa accepted mystical encounters and inter-species minglings without judgment. She experienced her own disabling conditions (including a severe hormone imbalance and Type 1 diabetes) in the epistemological fold between medical diagnoses (which enforce the coloniality of power, knowledge, and being) and trans-corporeal perceptions that defy empirical analysis. I analyze the ways in which these more capacious ways of being resonate with recent developments in posthumanist theory and disability ethics.

Disability & the Global South (DGS), 2019, Vol. 6 No. 1

Disability studies and the medical humanities have recently garnered increasing attention from academics interested in challenging modern, biological understandings of health and illness that dehumanize and alienate people with disabilities and those who are ill. While these discourses have much to contribute to the understanding of human diversity, including the study of race and ethnicity, the risk of conflating illness, disability, and historical forms of systemic discrimination remains a point of concern. As a black Martinican, clinician, and philosopher, Frantz Fanon draws our attention to the importance of healing the physical, affective, and epistemological wounds of coloniality by attending to the social relations that produce them. Fanon exposes the limits of hegemonic epistemologies of the body, raising the question of what other kinds of knowledge about health and illness are likewise excluded by the coloniality of knowledge. Theorizing the clinic as an important location from which revolutionary thought can emerge, I provide a decolonial framework for understanding how a sustained encounter between critical race and disability studies can generate new conceptions of health and healing that requires thinking about a different kind of pain and suffering not captured by the current rubric but to which we, in the twenty-first century, must nevertheless attend.

Disability & the Global South (DGS), 2019, Vol. 6 No. 1

Indigenous peoples are part of those populations who are underserved by Audiology and Speech-Language Pathology. They include minority world populations like Aboriginal Australians/Canadians and majority world peoples in Asia, Africa and the Americas. How do Western-oriented rehabilitation/disability practitioners practice with Others? In this article, we reflect on our own experiences and use ideological critique to reveal the fault lines in Audiology and Speech-Language Pathology practices. Along with other examples, we analyse South African data, viz.: canonical articles as illuminators and our works (c1990-). We reveal predominant practices/ideologies that contribute to the production of disability. We focus on three interconnected issues (i) the construction of rehabilitation/disability practitioners as (il)legitimate providers for indigenous peoples; (ii) the engagement of epistemic violence across disability practice, educational and policy domains; and (iii) the authoritative (re)inscription of indigenous persons as disabled by transnational practitioners who, like their corporate counterparts, market practices. Professional marketeering is infused with bigotry, masked as benevolence and resourced/justified by global, neo-liberal policies (e.g., international conventions) and funding. We conclude that disability practices and indigeneity in the post-colonial moment capitalises on established settler-native relationships to continue dominance over Others’ lives. Finally, we present a way forward, namely the relationship of Labouring Affinities which promotes deimperialisation and decolonisation practices to enable professional transformation.

Disability and the Global South, 2018, Vol.5, No. 2

This paper explores the significance of engaging with the lived experiences of disabled people in countries like Burkina Faso in order to implement long-lasting and beneficial development. It looks at the way disability was conceived of in pre-colonial times and how knowledge imported from the colonisers conflicted with, and continues to influence today, indigenous knowledge in Burkina Faso. Although Burkina Faso obtained its independence from European colonisers over fifty years ago, disability as a terrain for intervention continues to be colonised by international non-governmental organisations (INGOs) that frame their approaches in western models, which are not necessarily applicable in countries like Burkina Faso. In a context where the predominant view of disability is that of disabled people being an economic burden, many disabled people in Burkina Faso feel the need to prove themselves as economically independent; and yet development agencies often do not engage with disabled people’s voices when designing and implementing development programmes. This paper argues that there is a need to engage with disabled people’s lived experiences and knowledges through processes such as participatory video which create spaces where marginalised people’s voices can be heard and listened to by the development agencies that influence disabled people’s lives.

Disability and the Global South, 2018, Vol.5, No. 2

This article builds upon existing critiques of Canada’s immigration system by focusing on the medical inadmissibility of young people labelled with intellectual disabilities. In considering how the Canadian state regulates applications for permanent residency, it explores discourses and practices of citizenship which invoke mutually-constituting identity markers such as disability and race. A close reading of case studies involving family applicants, demonstrates how immigration policies and legal systems frame the needs of young people labelled with intellectual or ‘profound’ disabilities as a burden to Canadian society. Individuals who were initially denied admission to Canada due to their diagnostic label, experience disability-related discrimination in different ways depending on the role of their perceived racial, gender, and class identities, among others. The individuals considered in this study navigate intersectional identities and ableist legal systems in their efforts to resist discrimination and win a review of their residency applications. This analysis will show that applicants are forced to work through the logic of medical assessment processes to favourably position their children within impairment hierarchies which rank intellectual disability as ‘too disabled’ to be admissible.

Disability & the Global South (DGS), 2016, Vol. 3 No. 2