Quotes About Disability

There are far too many people in prison with poorly understood disability, particularly cognitive and mental disabilities. We cannot tolerate a system that just processes people rather than a system that fairly administers justice.

When you have a disability, people think you are weak. They think they can prey on you.

I am so proud of being a Paralympian because I think the Games are a very good platform for disabled persons to perform themselves. Within the Paralympics movement, it's not just talk about excellence; it's not just talk about the competition. It's also talk about the equality and how your world accepts those disabled people.

We do need more deaf people in Hollywood. But I don't think that deaf people always have to play a deaf role. I think we can play different roles. We need to see more diversity period. More people of color. More disabled people. More gender diversity. All kinds of diversity.

There are plenty of people who have legs who are way more disabled than me.

As a disabled comedian, often my hecklers are also disabled.

I have the common sense to know that my disability is what makes me stand out. But I don't want to be thought of as just 'the comic with cerebral palsy.'

We have to show respect for that woman who has cerebral palsy and had no choice in her condition, that needs help, and we should help.

When you are young, you cannot imagine being disabled. You imagine you would conquer it somehow. As I've got older, I can imagine it; I can see how life narrows in. I feel compassion for my mother now.

Britain's way of dealing with disability is just to try and pretend it's not happening. A swift sweep under the carpet.

My hope is to be the first disabled swimmer on an able-bodied team at the Y Nationals.

Obviously, after the accident, I felt let down. Questions arose: Why me? Why was I the one to suffer? People around me started giving me looks of sympathy which made me feel worse. But then, I pulled myself together and decided to win over the disability.

Disability simulation fails to capture the nuance and complexity of living in a disabled body. And it certainly fails to give a deep understanding of systemic discrimination and abuse faced by disabled people.

the ill, insane, and disabled: all changed, unthinkably, over the centuries, into persons by the law.

He had a note excusing him from PE for the rest of his life because he had some kind of muscular disease in his legs. He walked funny, like every step hurt him, but don't let that fool you. You should've seen him run when it was enchilada day in the cafeteria.

Schizo. It didn't matter how many times Dr. Gill compared it to a disease or physical disability, it wasn't the same thing. It just wasn't. I had schizophrenia. If I saw two guys on the sidewalk, one in a wheelchair and one talking talking to himself, which would I rush to open a door for, and which would I cross the road to avoid?

Look, calling somebody in a wheelchair handicapable doesn't all of a sudden give them the power to climb stairs or the ability to grab Ho-Hos off the top shelf.

The challenge of the politics of atypicality becomes particularly pressing within neoliberal biopolitics, particularly in that much of disability's social oppression is based on medical classifications that overindividuate bodies within categories of pathology while turning labeled subjects into generic representations of their medicalized condition group.

Doing so, however, reinforces a problematic "we" that discounts those with disabilities by suggesting all of us occupy failed embodiments in some way without an ability to attend to crip/queer materiality's nuances of experience.

After all, if disability brings nothing but likeness to others into the world as its primary contribution to questions of lived embodiment, what value will it have to help us reimagine ways of artfully living less productive, less consumptive, and less exploitative lives?

As a pedagogical approach, disability studies provides ways of legitimating the lives of those occupying peripheral embodiments as offering insightful alternative modes of nonnormative being-in-the-world. These two disability-centered approaches dovetail into what we call curricular cripistemologies. SONG

I have found that the reason a lot of people are interested in artificial intelligence is the same reason a lot of people are interested in artificial limbs: they are missing one.

We are all in this together. We want to have, I suppose, a single point of entry so that anyone coming near a disability service can get a very complete picture. Government needs to understand that picture, and we need to be able to offer somebody a one-stop shop.

Do not worry, Mummy. Jesus loves me as I am." I imagine that the little boy thought: Jesus loves me as I am. I do not have to be different from what I am. I do not have to be what my uncle wants me to be. I do not have to be what mummy would have wanted me to be. I do not even have to be what I would have liked to be. Jesus does not care about my disability.