DLANZ Conflicting Models of Disability and World Theories Causing CHAOS for Disabled around the World...State the Obvious

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Those who do not remember the past
are condemned to relive it. (W.Shirer 1960)
‘’The Rise and Fall of the Third Reich’’

Draft Essay Conflicting Models of Disability and World Theories Causing CHAOS for Disabled around the World

Introduction Lesson One, State the Obvious

Anita Silvers writes “Traditional philosophy paid almost no attention to the existence and experiences of people who are physically or cognitively impaired” (2015) . On Radio Waatea Dr Jackie Blue New Zealand Equal Employment Opportunities Commissioner released a statement? New research about employment equality clearly shows that women and disabled people are doing far less well than men in employment outcomes.”

These two Systemic illustrations highlight what Anita Silvers wrote in her "Feminist Perspectives on Disability", which in my view, is what happens when it comes to historical patterns catching up with Theoretical paradigms that didn’t listen in the 1st place when warned.

“Disability perspectives have become familiar in feminist approaches to some philosophical topics, for instance, ethics and justice theory, and the metaphysics of embodiment. Feminist approaches to other topics, such as models and standards of knowing, might also benefit by being enlarged to include disability perspectives’’

The purpose of this 'post' is to provide; Conceptualizations of impaired people, developed through structurally similar collaborative interactions… which deserve equal consideration in moral and political philosophy. The method is compare analogies of Indigenous / Maori and Disabled / Hauaa experiences of Struggle against a Hegemonic system and perhaps asks the question; would examples like this happen if both Maori and Disabled were in charge or have we learnt nothing from our past?

Those who do not remember the past
are condemned to relive it. (W.Shirer 1960)
‘’The Rise and Fall of the Third Reich’’
.
Background – *Waerore Leg… as an Academic and Political Journey
*I watched this on Maori TV Poutiriao about a Kaitiaki / Spirit Guardian whose name is Waerore / Wairore. Herself disabled she looked after the waters around Ruatoki, in the lands of Ngai Tuhoe where she used her disabled leg to get through the reeds AND if one was saved from drowning, it was her that saved one (paraphrase) For too often disabled have been seen in ways of fear, pity or ridicule. Here is a model that shows an opposite and the speaker even makes mention of how different disabled are seen today, rather than yesteryear This among other stories keeps me in focus.

Like Steven Seidman in his book ‘Contested Knowledge’ 1994 I was also a child of the sixties who dropped out of school for work, took drugs, looked to my body as a source of pleasure and rebellion , and marched to change the world, where I imagined the ‘social sphere’ as field of enormous possibilities for self and collective renewal. In my case, I felt Class Struggle and Sociology ‘’…that would help me to make sense of myself, envision different futures and enact change. (vi) I came to the University of Auckland in 2001 with the hope of finding a tertiary institution / home where social analysis is valued because it is inspired by a will to make a better world, as like the tertiary world I had both worked and studied in prior. (Disability Coordinator BOP Polytechnic 1995-2000)

Unlike Seidman, I didn’t feel bitter disillusionment (although aghast) after a few years of University study and research, “...At the wreckage of (its) professionalization…smart, well-intentioned individuals with good values, whose intellect is stunted by a disciplinary culture that was largely ignorant / indifferent of (Disabled) history and its different cultures, and consequently, their policies lack strong ties to a public world of social conflict and moral debate. Instead, I decided to investigate what Seidman describes; The Philosophies and where the classics viewed social analysis as a vehicle of social critique and change. I had one Philosophy paper on my 1st year as part of my Arts degree, also Emmanuel Kant a noted Philosopher, was used extensively in my Political Science of World theories which gave me some groundwork.

As an Activist in Disability Awareness, I used the common form of Hegelian dialectic model of Thesis (the norm) and an alternative comparative ‘Form’ of a narrative (Anti-thesis) to define discrepancies of structural bias and discrimination.
As Anita Silvers writes; Traditional philosophy paid almost no attention to the existence and experiences of people who are physically or cognitively impaired. That in the past philosophers only rarely took notice of disability is understandable, if not condonable. The general culture usually associates disability with defectiveness, insufficiency, and imperfection, in other words, with states that philosophy throughout its history has mainly aimed to transcend or overcome. Traditionally, philosophers rarely mentioned the kinds of impairments that are identified with disabling conditions. And when they did mention disability, their purpose almost always has been to invoke a limiting case (Silvers et al. 1998, 3), for example, babies so deformed as to vitiate the value of human life (Kuhset and Singer 1986), or adults too dependent and noncontributing to be parties to the social contract (Rawls 1985).”

So while my knowledge on Philosophy is limited, a Neitzschke comment ''What they seek to destroy us with, only serves to make a stronger' reminds me of Disabled who have long lived under the umbrellas of eugenics isolation and alienation; not from being part of a productive economy, rather than docile dependants of a bureaucratic regime too intent on looking after itself rather than the People. On these ‘travels’, I was able to identify 3 main reasons why:
1. Economic Necessity. 2. The Prizing of ‘Physical’ Perfection. 3. Fear of the Dark Side…past present and beyond,. AND Fascism is the extreme of Capitalism where Eugenics / Holocausts are seen as the extremes of Fascism.

All minorities and disadvantaged groups should stop tertiary institutions having to implement bad Government policies of financial mismanagement, where 'end-users' have to bear the brunt of duplicitous ineptness. Treaty of Waitangi Claims regarding the terrible percentage of Maori in Prisons or Care and Protection' are certainly highlighted in that Te Kaea Irirangi Waatea Te Karere are pointing to stats of over 50% Male and 63% Female are Maori ..AND... The current concept that children (predominantly Maori) now in Jail were under State Care is 'criminal'. One item mentioned was, that a Maori Initiative programme running in the prisons was stopped about a year ago, a further evidence of Institutional Racism. Something else when analyzing Conservative thinking is that ‘they’ are well prepared to trade Equality for Efficiency usually from the poor and marginalized out of economies.

Disability and Identity…Role Reversal an exercise in Empathy

"I believe that what may be called classic social analysis is
a definable and usable set of traditions; that its essential
feature is the concern with historical social structures; and
that its problems are of direct relevance to urgent public
issues and insistent human troubles.”
--C. Wright Mills (1959)

When it comes to Identity and Disabled / Disability, arguments need to be given to this quote: “The interplay of biological and social identities—whether these are innate, imposed, or embraced—has become a subject of first-order importance in disability studies as well as in feminist theory, and especially in philosophical ventures into disability scholarship. Feminists have been, by far, the most numerous of philosophical writers on the topic of disability identity. They have offered a rich variety of sophisticated approaches to the question of how the sensibilities and histories of people with very different kinds of limitations can be collected into a cohesive philosophical account. Some write from the perspective of a lifelong disability identity, others describe their transition into the world of disability, and still others write about disability without having experienced being disabled themselves.” (Silvers A) So my question here is Who or How as a Collective are ‘We’ to be represented?

In my view, one of the key ‘mistakes’ about Disability and Identity is the concept that “In view of the relevance of so many different standpoints..., no one should claim to be, or speak as or about, the typical disabled person….Some write from the perspective of a lifelong disability identity, others describe their transition into the world of disability, and still others write about disability without having experienced being disabled themselves.”

The notion is that disability or even impairments have no recognized ‘form’ other than effects from social stigma and marginalization, and isn’t recognising the biological and political significance of it core as a frame of peoples. This only reinforces the able bodied belief that disabled are only a sub concept of their own and inferior to narratives of normative behavior obligations and value.

The above argument of no form is in conflict with the foundational model of Disabled’s’ Culture where Impairments are seen as a culture’s biological determinant and Disability as the ‘social construction or World / Te Ao Environment those ‘species’ live within. It also denies the Historical significance of the Disabled form of impairments being related to a political body. In 1975 it was the Union of Physically Impaired Against Segregation (UPIAS) that laid the foundation that it was ‘society’ that disables people with impairments /and while. much has been made of the Civil Rights of people with disabilities, very little, if any real academic thought has gone to Disability’s structural dimension within the context of policy formulation outside the limited ranges of Medical and Psychological Sciences (Oliver M 1990)

There are many who recognize, as like the struggle the Indigenous face against colonization (consisting of the individualized excuses), that when it comes to Disabled/Maori/Women constantly having our human rights seen as nothing more than a matter of civil rights and meritocracy: In fact it is a representation of a Collective Struggle comprising the lives, experiences and culture of men women and children

“Disability identity may be claimed for a variety of very different reasons. Sometimes the objective is to acquire eligibility for assuming the “sick” role and thereby being relieved of various productivity-related expectations and responsibilities. Sometimes, being identified as disabled offers access to government benefits of various kinds. Sometimes being understood to be disabled triggers acceptance of or accommodation to atypical modes of functioning and sometimes disability identity is claimed as an empowering element of a political process intended to consolidate a group of people sufficiently numerous and vigorous to challenge stigmatization, exploitation, and exclusion based on disability. As the reasons for these disparate purposes for identifying as disabled diverge, so do the criteria or conditions for judging individuals to be disabled, as well as the inducements to individuals to understand themselves primarily in terms relating to disability.’’ (Silvers A) Replace the term ‘disability’ with ‘Maori’ and one can recognize the similarity and the Culture of Oppression we live in

Tracey McIntosh / Ngai Tuhoe wrote this in her 2001 Keynote ‘Contested Realities Race Gender and Public Policies in Aotearoa/New Zealand “…”Oppression cannot be lifted solely by facing up to or even appreciating difference. Culture is vitally important but it will be a hollow culture if it serves only to record an ongoing history of oppression. Aotearoa was once a Maori society that was forced to find a place for Pakeha settlement but it has become a settler New Zealand in which a place has to be found for Maori (Orange in Fleras & Spoonley 1999:13). To move toward a time where we can begin to truly live lives of partnership will involve massive structural changes. To do nothing, or to apply policies piecemeal, will be to bequest an increasingly troubled nation on our future generations. Real moves to close the gaps can only come with the shifting and transforming of power relations.”

Tracey’s site of Maori oppression is centered on the deliberate displacement of Maori from their Whenua / Lands and the subsequent Legislative process of alienation through Industrialization. This saw rural populations move into cities like Auckland / Tamaki Makarau where Maori cultural norms were further denigrated by Colonizers who used terms like ‘progress’ and ‘civilization’ in a discourse of Dominant / Subordinate dialogue..

This bears remarkable semblance to the marginalized state of ‘Disabled’ as a group have become a non-humanistic germ theory category, where our ‘bodies’ are aligned with medicalized illness and bacteria of one sort or another; and our ‘culture’ is being analyzed if our lives are on a Petri dish

We have policies of foetal scanning and terminations on the grounds of recognized impairments; restricted access for our young ones to education facilities; both Marital and Employment statistics are relatively low compared to Able Bodied paradigms, due to legislation and policies introduced in the 1990’s and subsequently continued by the NZ Labour Government since 1999….We have immigration restrictions on entry for those families with disabled kids, and this has led to the death and suffering which the NZ Government promised to stop. Also, as this regime is maintaining disability as a ‘medicalized’ issue, they continue to identify our struggles as an individual’s ability to adapt to their (Able bodied) environment.” 2007

Summary..., Able bodied plus Disabled equals Able-minded

Disabled / Nga Hauaa have for over a decade been calling for able bodied / maaroherohe population (s) that there is still work to do before a ‘Universal and Inclusionary’ Able bodied paradigms delude themselves thinking that ‘state / frame’ is static and permanent, which for individuals, is a fallacy. From accidents to ageism, including man-made wars etc Disability is as a natural phenomenon of Nature and integral to the continuation of a balanced society as Life itself….we do it together….Tatau Tatau Tatau

DISABLED LIBERATION AOTEAROA NZ looks forward to seeing a Waitangi whereby those of the past can soon ‘rest in peace’. DLANZ believe that two Collective and Structural ‘voices’ are not being heard in policy making decisions:
The Indigenous Population – These are called ‘Guardians / People of the Land, as described under The United Nations Charter for Rights of Indigenous Peoples.
The Disabled – Representing those people, and their families who are, or would become ‘disabled’ due to actions leading to violence. No thanks guys, Disabled don’t need it.

Disabled Liberation-Aotearoa NZ holds the view “Te Whakaputunga” (Declaration of Independence 1835), and Te Triti (1840 Waitangi’s February 500 signed), are the founding documents of this special relationship. We believe Whakanui Oranga (The NZ Disability Strategy 2001) will be pivotal to ensure the 1984 Disabled International World Peace Statement, signed in Hiroshima, calling on all sovereign nations to operate in a world of co-existence and cooperation, rather than conflict and combativeness to ensure a peaceful environment.

Silvers, Anita, "Feminist Perspectives on Disability", The Stanford Encyclopedia of Philosophy (Spring 2015 Edition), Edward N. Zalta (ed.), forthcoming URLhttp://plato.stanford.edu/archives/spr2015/entries/feminism-disability/

Via Radio Waatea webbsite.3 July 2015 Podcast

Equal Opportunities Commissioner Dr Jackie Blue

New research about employment equality clearly shows that women and disabled people are doing far less well than men in employment outcomes. Releasing the research, Equal Opportunities Commissioner, Dr Jackie Blue explains that ‘Tracking Equality at Work 2015’ is available as an interactive online tool, which allows a ‘deeper dive’ into particular groups and this has shown up where the inequalities really are. On every issue, pay, employment, leadership and discrimination women do less well. The situation is worse for Maori, Pacific and disabled women.

William Shirer ‘’The Rise and Fall of the Third Reich’’ 1960
Seidman Steven; “Contested Knowledge - Social Theory in the Postmodern Era” Preface p.viii-ix
1994 Blackwell
Also served as Branch Vice President TIASA Tertiary Institutes Allied Staff Assn for a short time

Seidman ‘Preface’ and my add ins re Disability...Doug Hay
Recollection 2001 Introduction to Ethics – Philosophy Stage 1 University of Auckland. Text Reader was ‘Elements of Moral Philosophy’ James Rachael 1994

Silvers A 2015 Introduction
Friedrich Wilhelm Nietzsche (/ˈniːtʃə/;[4] German: [ˈfʁiːdʁɪç ˈvɪlhɛlm ˈniːt͡sʃə]; 15 October 1844 – 25 August 1900) was a German philosopher, cultural critic, poet, and Latin and Greek scholar whose work has exerted a profound influence on Western philosophy and modern intellectual history.[5][6][7][8] off Wikipedia site

Te Karare Maori News Television One TVNZ www.tvnz.co.nz 2015
Oliver Michael “Politics of Disablement” Introduction 1990
Silvers A Chapter Identity
‘’Contested Realities – Race, Gender and Public Policy in Aotearoa New Zealand’’ Tracey McIntosh UNSRID Paper Durban 2001 http://www.unrisd.org
Taken from DLANZ Reunify Website 2007 CRPWD title ‘’Disabled Liberation-Aotearoa NZ’’
http://reunifygally.wordpress.com/2008/03/28/disabled-liberation-aotearoa-new-zealand/

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