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disability justice asserts that ableism helps make racism, christian supremacy, sexism, and queerand transphobia possible, and that all those systems… - Leah Lakshmi Piepzna-Samarasinha
" "disability justice asserts that ableism helps make racism, christian supremacy, sexism, and queerand transphobia possible, and that all those systems of oppression are locked up tight. It insists that we organize from our sick, disabled, “brokenbeautiful” (as Alexis Pauline Gumbs puts it) bodies’ wisdom, need, and desire. It means looking at how Indigenous and Black and brown traditions value sick and disabled folks (not as magical cripples but as people of difference whose bodyspirits have valuable smarts), at how in BIPOC communities being sick or disabled can just be “life,” and also at how sick and disabled BIPOC are criminalized. It means asserting a vision of liberation in which destroying ableism is part of social justice. It means the hotness, smarts, and value of our sick and disabled bodies. It means we are not left behind; we are beloved, kindred, needed.
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About Leah Lakshmi Piepzna-Samarasinha
Leah Lakshmi Piepzna-Samarasinha (born April 21, 1975 in Worcester, Massachusetts) is a Toronto and Oakland-based poet, writer, educator and social activist.
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Additional quotes by Leah Lakshmi Piepzna-Samarasinha
Mainstream ideas of “healing” deeply believe in ableist ideas that you’re either sick or well, fixed or broken, and that nobody would want to be in a disabled or sick or mad bodymind. Unsurprisingly and unfortunately, these ableist ideas often carry over into healing spaces that call themselves “alternative” or “liberatory.” The healing may be acupuncture and herbs, not pills and surgery, but assumptions in both places abound that disabled and sick folks are sad people longing to be “normal,” that cure is always the goal, and that disabled people are objects who have no knowledge of our bodies. And deep in both the medical-industrial complex and “alternative” forms of healing that have not confronted their ableism is the idea that disabled people can’t be healers.
I don’t want to be fixed, if being fixed means being bleached of memory, untaught by what I have learned through this miracle of surviving. My survivorhood is not an individual problem. I want the communion of all of us who have survived, and the knowledge. (“Not Over It, Not Fixed, and Living a Life Worth Living: Towards an Anti-Ableist Vision of Survivorhood”)
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