Relevant bibliographies by topics / Anthropology of disability

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Anthropology of disability'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Anthropology of disability"

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Krefting, Laura, and Nora Groce. "Anthropology in Disability Research and Rehabilitation." Practicing Anthropology 14, no. 1 (January 1, 1992): 3–5. http://dx.doi.org/10.17730/praa.14.1.n151204143241107.

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People with disabilities make up a significant part of the human family, with estimates of their numbers ranging from the tens to the hundreds of millions worldwide. One highly regarded estimate places the number of significantly disabled individuals—people with serious hearing, vision, mobility, or cognitive impairments—as high as one in every ten persons. Nor are these impairments recent in origin. Any review of written or oral history, or archaeological skeletal population, large or small, allows us to identify many individuals for whom a physical or mental impairment played a significant role in daily life.
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Holleman, Mirjam. "Engaging Activism in Anthropology of Disability." Anthropology News 57, no. 12 (December 2016): e46-e49. http://dx.doi.org/10.1111/an.258.

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Borowska-Beszta, Beata. "Wkład antropologii kulturowej w studia nad niepełnosprawnością." Interdyscyplinarne Konteksty Pedagogiki Specjalnej, no. 15 (June 12, 2018): 15–41. http://dx.doi.org/10.14746/ikps.2016.15.02.

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Interdisciplinary studies on disability are conducted in the world by scholars from different disciplines and sub-disciplines, including special education. This article deals with an analysis of the evolution of the concept of disability studies and its’ implementation in anthropology that was narrowed to cultural anthropology, primarily of American roots with references to British social anthropology. The basic question, which I answer from the perspective of the cultural anthropologists, is formulated as follows: why cultural anthropology is important in the disability studies? I give answers in the context of: ontological, epistemological, rhetorical and political issues. Anthropological analyzes are preceded by definitions of disability studies after Stteven aylor, Bonnie Shoultz, Pamela Walker; Colin Barnes; Dan Goodley; Sharon L. Snyder; David T. Mitchell and Ronald J. Berger.
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Żuraw, Hanna. "Disability as a Symbol. Anthropology of Communication to the Semantics of Disability." International Journal of Pedagogy, Innovation and New Technologies 3, no. 1 (June 6, 2016): 52–67. http://dx.doi.org/10.5604/23920092.1207088.

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Kasnitz, Devva. "Commentary: Collaborations from Anthropology, Occupational Therapy and Disability Studies." Practicing Anthropology 30, no. 3 (July 1, 2008): 28–31. http://dx.doi.org/10.17730/praa.30.3.7365n24r423l8p43.

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In her 2007 Inaugural speech as president of the Society for Medical Anthropology (SMA) Marcia Inhorn cited "Occupational Science-Disability Studies" as one of the disciplines with which medical anthropology should intersect. She confounded occupational science and disability studies, fields that have carefully avoided each other's territory, usually with respect. As I draft this discussion and Gelya Frank prepares her introduction, we must thank Marcia Inhorn for bringing us together again.
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Hershenson, David B. "Toward a Cultural Anthropology of Disability and Rehabilitation." Rehabilitation Counseling Bulletin 43, no. 3 (April 2000): 150–57. http://dx.doi.org/10.1177/003435520004300305.

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Ginsburg, Faye, and Rayna Rapp. "Disability/Anthropology: Rethinking the Parameters of the Human." Current Anthropology 61, S21 (February 2020): S4—S15. http://dx.doi.org/10.1086/705503.

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Hartblay, Cassandra. "Disability Expertise." Current Anthropology 61, S21 (February 2020): S26—S36. http://dx.doi.org/10.1086/705781.

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Rutherford, Danilyn. "Disability Worlds." Current Anthropology 61, S21 (February 2020): S1—S3. http://dx.doi.org/10.1086/706371.

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McDermott, Ray, and Hervé Varenne. "Culture as Disability." Anthropology & Education Quarterly 26, no. 3 (September 1995): 324–48. http://dx.doi.org/10.1525/aeq.1995.26.3.05x0936z.

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Dissertations / Theses on the topic "Anthropology of disability"

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Klotz, Jani Frances. "Denying intimacy: the role of reason and institutional order in the lives of people with an intellectual disability." University of Sydney. Anthropology, 2001. http://hdl.handle.net/2123/513.

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This thesis explores differences in the ways that intellectually disabled people are perceived, interpreted and related to within a Western context. Through a comparison of familial and institutionalised forms of relatedness, it examines the interrelation between these differences and the consequences that they have for either denying or acknowledging severely intellectually disabled people's capacities for sociality. Drawing on Carrithers' (1992) concept of sociality and mutuality, and Wittgenstein's (1953) notion of language games, the thesis analyses the means by which a meaningful and shared existence with intellectually disabled people can be negotiated and developed. Although limited and restricted in their capacities for symbolic expression, such people do have modalities of symbolic life upon which sociality can be built. By analysing the symbolic practices utilised by my three profoundly intellectually disabled siblings, I seek to show how relationships across the difference of intellectual disability are able to be symbolically mediated and negotiated. I argue that it is necessary to engage in relations of mutual interdependence in order to even recognise and perceive these practices as purposeful and meaningful. The mutuality that ensues requires a level of intimacy, empathy and commitment that is not easily sustainable, but which is necessary for the maintenance of intellectually disabled people's existence as social beings. These intimate relations are contrasted with clinical and institutional forms of relatedness, both of which have been informed and shaped by a symbolic scheme of reason and normality. This symbolic scheme associates a capacity for reason with normal humanness, where reason is identified as particular abstract, linguistic, mental practices that are then deemed necessary for sociality. These are what intelligence tests measure, and it is through such assessments that intellectually disabled people are rendered asocial. The pathologising of intellectual disability as an abnormal embodiment, and the clinical tendency to search only for deficits in functioning and ability, has led to a denial or ignorance of intellectually disabled people's abilities to be the independent sustainers and authors of mutuality and sociality. I draw on my family's medical notes, records from the institution where two of my siblings were sent to live, as well as observations made during twelve months of fieldwork with a group of intellectually disabled people attending an activities centre, and either living in community group homes or with their families, to elucidate the ways in which such interpretations of intellectual disability become instituted into daily practice. The instituting of training and management practices within day centres, group homes and institutions for the intellectually disabled are a consequence of the perception that intellectually disabled people have no capacity for sociality as they are. So too are the legal and structural obligations that inform the forms of relatedness that staff have with the intellectually disabled people with whom they work. These relations are based on separation and disengagement rather than mutuality and intimacy. The aim in these institutionalised environments is to instil in such people a range of normative social, domestic and vocational skills as though it is upon these that their capacity as social beings are dependent. As a result, the symbolic practices and dispositional behaviours through which intellectually disabled people express themselves are not recognised as such, nor are they engaged with. This undermines intellectually disabled people's capacity to be joint contributors to social life in a way which incorporates their differences rather than trying to transform them.
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Bridges, Sarah Ann. "Disability in the Mountains: Culture, Environment, and Experiences of Disability in Ladakh, India." Case Western Reserve University School of Graduate Studies / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=case1442843791.

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Rattray, Nicholas Anthony. "Embodied Marginalities: Disability, Citizenship, and Space in Highland Ecuador." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/223378.

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This dissertation critically explores the governance of disability, social marginalization, and spatial exclusion in highland Ecuador. Since the 1990s, disabled Ecuadorians have moved from a state of social neglect and physical isolation to wider societal participation, fueled in part by national campaigns aimed at promoting disability rights. Many have joined grassroots organizations through biosocial networks based on the collective identity of shared impairment. However, their incorporation into the labor market, educational systems, and public sphere has been uneven and impeded by underlying spatial and cultural barriers. Based on twelve months of ethnographic research I conducted among people with physical and visual disabilities in the city of Cuenca, this research analyzes narratives of disablement within the local disabled community. I focus on the consequences of living with embodied differences considered to be anomalous within environments designed for nondisabled citizens. The study extends current scholarship on the social context of disability to a Latin American country with significant ethnic and economic hierarchies, exploring disability as an important dimension of social stratification that is both produced and remedied by the state. In Ecuador, the social category of people with disabilities has emerged through historical processes and campaigns that emphasize the prevention of impairment and chronic disease, promotion of equal rights, and inclusive labor markets - all of which are part of a broader aspiration toward modernity. I argue that disability is often an overlooked but important, cross-cutting form of bodily and behavioral difference that creates multiple marginalities. Emphasizing social practices and structural dimensions of disability shifts the attention away from approaches that foreground individual, psychological, or medical aspects of disablement and instead contributes to wider anthropological understandings of disability as socially produced, constructed, managed and enacted. In analyzing disability as a cross-cutting category, this research reframes disability as contingent on local constructions of normativity, highlighting how bodies come to be recognized as "abled" or "disabled" within particular productions of space and systems of un/marked subjects.
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Comensoli, Peter Andrew. "Recognising persons : the profoundly impaired and Christian anthropology." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6288.

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There are some human beings who live their lives at the extremes of the human condition because of some gross intellectual, cognitive, neurological, or developmental impairment to their human nature. The evidence from practices of care and concern towards such people – the profoundly impaired – suggests that they are acknowledged and respected as moral peers within the human community. Such pre-reflective intuitions and commonplace practices lend credence to the anthropological claim that the profoundly impaired are recognisably persons. Yet what might an argument in support of this intuition look like? How is it that the profoundly impaired are recognisably persons among fellow persons? This thesis is a theological response to that question. The presupposition underpinning the question is that there is something at stake for the humanity of the profoundly impaired in their being the particularly conditioned human beings that they are. There are, however, those who do not allow for the personhood of the profoundly impaired precisely because of the impaired condition in which they live their lives, and there are others who do uphold the personhood of the profoundly impaired precisely by sidelining their impairment. Peter Singer is representative of the first position. Christian theology can and should make an effective response to Singer’s challenge. An emerging field in Christian theology seeks to do so by proposing a distinct theology of disability that re-imagines Christian anthropology. The aim is to secure the humanity of the disabled without the condition of their humanity becoming an obstacle to their moral status within the community of persons. Key to this re-imagining is the adoption of a paradigm of inclusion towards the disabled. However, a critique will be offered of those theological re-imagined Christian anthropologies that centre on a paradigm of inclusion, and on a commitment to separating out the condition of the profoundly impaired from the question of their humanity. The Dutch Protestant theologian Hans Reinders proposes one such re-imagined anthropology in his recent major work, Receiving the Gift of Friendship: Profound Disability, Theological Anthropology, and Ethics. His claim is that the humanity of the profoundly disabled cannot be secured by the traditionally held Christian doctrine of the imago Dei because that doctrine treats personhood as something intrinsic to human beings, thereby making it inaccessible to the profoundly disabled who do not have the personalising capacities of reason and will. Instead, he proposes ‘being chosen as a friend’ by God as the only way in which the humanity of the profoundly disabled can be secured, thereby rejecting an immanent reading of the imago Dei in favour of a transcending conception of friendship. This thesis will argue that Reinders’ anthropological project fails because his transcendent concept cannot do for the humanity of the profoundly disabled what it sets out to do. Consequently, a return will be made to that tradition of Christian anthropology centred on the imago Dei to see what may be retrieved from it, such that the condition under which the profoundly impaired live their lives is central to them being recognisably the persons that they are. This is a proposition which says that the personal presence of the profoundly impaired among other persons is not to be denied to them (contra Singer), nor only extended to them as a means of belonging (contra a paradigm of inclusion), nor simply eschewed of them so that they may thereby be included by other means (contra Reinders). In placing the doctrine of the imago Dei at the heart of the creaturely life of human beings, the Catholic Church has made this doctrine the structural centre of any theological account of the personhood of the profoundly impaired. It will be the positive task of this thesis to uncover the theological import of this Catholic anthropological imagination. The two authors most significantly engaged with in undertaking this task will be C S Lewis and Josef Pieper.
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Finedore, Hilary. "The Accessibility of Adulthood." Oberlin College Honors Theses / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1307120890.

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Kirkpatrick, Stephanie Renee. "The Disney-Fication of Disability: The Perpetuation of Hollywood Stereotypes of Disability in Disney’s Animated Films." University of Akron / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=akron1248051363.

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Vizenor, Katie Virginia. "Binary Lives| Digital Citizenship and Disability Participation in a User Content Created Virtual World." Thesis, State University of New York at Buffalo, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3613110.

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Digital Citizenship is a concept typically used in discussions of how technology impacts our relationships with others and our physical world communities. It is also used to describe ways that we can leverage our technology use and skill to make our communities and nations better and stronger. Educators are now teaching "good digital citizenship" as part of a larger civics curriculum.

But, there is a second, emerging concept that I refer to as platform specific digital citizenship. I define this platform specific citizenship as the deep and abiding commitment and sense of responsibility that people develop in relation to a particular technology, such as software or technology brand. It may also refer to the ideas that people express in regard to how technology should ideally be used and what rights and responsibilities it requires of its adherents.

Massively Multiplayer Online Worlds (MMOWs) are one place researchers are finding this deep, platform specific digital citizenship emerging. These are persistent digital universes where people from all over the world develop online personas, leadership structures, discussion forums, and business and non-profit entities. The ability and extent to which this online organization is possible is largely due to the underlying structure, rules and allowances of the world of which people choose to be a part.

One online world, Second Life, has a large, active and vocal disabled population. They have committed to this environment because of the unique opportunities and freedoms that it provides. As a user content created environment, residents, as Second Life participants are referred to, are given an unprecedented amount of freedom to create the kind of experience they want. This may involve developing relationships and projects with other disabled residents. It can also involve exploring other aspects of themselves and their interests that are often neglected in their real lives due to social exclusion, and/or lack of financial and physical access.

Most of the research and popular media examinations of disability in Second Life centers on participation in disability specific communities or the benefits of identity exploration through avatar design. But, the reasons disabled people stay here is much broader and varied than what this limited discussion suggests. Commitment to Second Life is strong precisely because disability community commitment and disability expression are not the only options but exist among a wide range of choices. Moreover, the expression of disability and use of such mediated environments is constantly debated in both word and deed.

This dissertation explores the concept of digital citizenship and why people that identify as disabled in real life are attracted to committed participation in virtual worlds, in particular, Second Life. What opportunities and rights are disabled people afforded here through the technology structure? What are the avenues of entry into the Second Life community, and what does the variety of these entry points and special interest sub-communities tell us about what is important to them? How is commitment debated and deepened through the use of public spaces and forums? And, what can researchers, public health and information professionals learn from these features that can improve their own outreach?

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Donovan, Elizabeth A. "Arab American Parents' Experiences of Special Education and Disability: A Phenomenological Exploration." Kent State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=kent1372583897.

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Houser, Anne Marie. "Aesthetic Discrimination: The Impact of North American Ideologies of Beauty on the Social Exclusion of People with Skin Disorders, the Healing Power of Special Summer Youth camps, and a Shift to the Social in Biomedical Practice." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/204052.

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Anthropology
Ph.D.
This dissertation focuses on an understudied population of people with severe and chronic skin disorders concerning their lived realities in mainstream and specialized settings. Little is known about the life experiences of this population that, because of the rarity of these largely inherited disorders, is demographically scattered throughout North America. Through descriptive narratives from an individual perspective, the aim of this research is to educate others as to how people with severe and chronic skin disorders shape their identities, often as disabled, and experience daily life. Research participants include forty-four men and women, ranging in age from eighteen to seventy-plus years, who attended at least one of four week-long camp programs for children with severe and chronic skin disorders in the summer of 2009 at varied locations in the United States. Ethnographic research methods include participant-observation, face-to-face and telephone interviews to glean life narratives, and questionnaires for demographic and statistical analysis. Interview data are assigned to four categories: 1) Those with skin disorders who did not attend a childhood camp designed specifically for children with skin disorders, 2) those who did attend a skin disorders camp as a child and are now staff at such camps, 3) medical personnel who are camp staff, and 4) adult camp staff attendees who are not medical professionals nor any diagnoses of severe or chronic skin disorders. Through the ethnographic process themes evolved, including the effects of socially constructed markers of race, gender, age, and extent of disability, that further impact individuals' experiences of life in both the camp and mainstream settings. All persons with skin disorders interviewed report negative effects from stigmatization to a varying degree in mainstream society, while four report adverse experiences in the camp setting. All participants with skin disorders interviewed report that camp programs for children with skin disorders have positively impacted their lives in both mainstream and camp settings. Additionally, all medical personnel interviewed report positive, life-changing experiences and a new understanding of how people with skin disorders experience daily life. This dissertation also addresses the role that the social institution of biomedicine plays in the creation of camps for children with severe and chronic skin disorders, as well as how the relationships of biomedical practitioners and adults with skin disorders at camp change the perceptions of each other. Ultimately, it is the overt goal that this dissertation educates all readers with respect to how people with skin disorders are often labeled as being disabled and suffer consequences of stigmatization related to disability, as well as increase awareness of how mainstream society affects the identities of this particular population.
Temple University--Theses
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Berthin, Michael. "Touch future x ROBOT : examining production, consumption, and disability at a social robot research laboratory and a centre for independent living in Japan." Thesis, London School of Economics and Political Science (University of London), 2014. http://etheses.lse.ac.uk/1010/.

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This thesis contributes to anthropological discussions on the relationship between production and consumption by engaging in multi-sited ethnography that investigates the design of social robots in cutting-edge Japanese research laboratories and also explores the day-to-day lives of Japanese disabled people who are potential consumers of such devices. By drawing on these disparate groups, located in disparate sites, this thesis traces connections but also disconnections as it analyses the 'friction' between the technical problem-solving of researchers and the organized activist politics of disabled people. It investigates the rationales of robot research, messy and multiple, as well as the material and political impetus behind the 'barrier free' movement for independent living. Social robots hold a special interest in Japan because not only do many people, both inside and outside of Japan, believe that the nation has a unique cultural interest and affinity for robots, but, with an ageing population, the Japanese state has looked toward social robots as potential care-givers and as a solution to the 'demographic crisis'. Through the engagement of both science and technology studies and disability studies, this thesis focuses on the theme of problems to show how the problem-making approach of robotics researchers, which identifies problems of the body as a disability to be solved by a technical fix in the form of a robot, contrasts with the perspective from disabled people themselves, who see disability as a problem of society and the environment rather than the individual and the body.
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Books on the topic "Anthropology of disability"

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Swinton, John, and Brian Brock. Disability in the Christian tradition: A reader. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2012.

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Reinders, Hans S. Receiving the gift of friendship: Profound disability, theological anthropology, and ethics. Grand Rapids, Mich: William B. Eerdmans Publishing, 2008.

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Reinders, Hans S. Receiving the gift of friendship: Profound disability, theological anthropology, and ethics. Grand Rapids, Mich: William B. Eerdmans Publishing, 2008.

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Disability in the Christian tradition: A reader. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2012.

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Disability and rehabilitation in rural Jamaica: An ethnographic study. Rutherford: Fairleigh Dickinson University Press, 1992.

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A constructive theology of intellectual disability: Human being as mutuality and response. New York: Fordham University Press, 2012.

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Culture, health, and illness: An introduction for health professionals. 3rd ed. Oxford: Butterworth-Heinemann, 1994.

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Helman, Cecil. Culture, health, and illness: An introduction for health professionals. 2nd ed. London: Wright, 1990.

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Culture, health, and illness. 5th ed. London: Hodder Arnold, 2007.

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Culture, health, and illness: An introduction for health professionals. 2nd ed. Oxford [England]: Butterworth-Heinemann, 1990.

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Book chapters on the topic "Anthropology of disability"

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Shuttleworth, Russell P. "Disability/Difference." In Encyclopedia of Medical Anthropology, 360–73. Boston, MA: Springer US, 2004. http://dx.doi.org/10.1007/0-387-29905-x_42.

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Ginsburg, Faye. "Disability in the digital age." In Digital Anthropology, 121–36. 2nd ed. Second edition. | Abingdon, Oxon ; New York, NY : Routledge, 2021. | Revised edition of: Digital anthropology / edited by Heather A. Horst and Daniel Miller. London ; New York : Berg, 2012.: Routledge, 2021. http://dx.doi.org/10.4324/9781003087885-9.

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Staples, James, and Nilika Mehrotra. "Disability Studies: Developments in Anthropology." In Disability in the Global South, 35–49. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-42488-0_3.

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Rice, James G. "Anthropology, Disability and the CRPD." In Recognising Human Rights in Different Cultural Contexts, 45–62. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-0786-1_3.

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Tucker, Annie, and Robert Lemelson. "Visual Psychological Anthropology and the Lived Experience of Disability." In Documentary and Disability, 27–42. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-59894-3_3.

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Weisner, Thomas S. "Psychological Anthropology and the Study of Disability." In Autism in Translation, 263–81. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-93293-4_13.

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Ginsburg, Faye. "Disability in the Digital Age." In Digital Anthropology, 101–26. Routledge, 2020. http://dx.doi.org/10.4324/9781003085201-8.

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"Introduction: Thinking about anthropology, disability and Japan." In Disability in Japan, 17–38. Routledge, 2013. http://dx.doi.org/10.4324/9780203374597-9.

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"Using Historical Anthropology to Think Disability." In Disability in Different Cultures, 352–80. transcript-Verlag, 1999. http://dx.doi.org/10.14361/9783839400401-031.

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Zaviršek, Darja. "Anthropology, Social Work and Disability Studies:." In Ethnologie und Soziale Arbeit, 107–30. Budrich UniPress, 2015. http://dx.doi.org/10.2307/j.ctvdf0dqt.9.

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