'Poetic Operations' by micha cárdenas critically engages theory, activist, art, design, and lived experience to develop “trans of color poetics” to disrupt systems marking trans of color lives for death.
{"title":"Review of Poetic Operations: Trans of Color Art in Digital Media by micha cárdenas (Duke University Press)","authors":"Shano Liang, M. DeAnda","doi":"10.25158/l11.2.30","DOIUrl":"https://doi.org/10.25158/l11.2.30","url":null,"abstract":"'Poetic Operations' by micha cárdenas critically engages theory, activist, art, design, and lived experience to develop “trans of color poetics” to disrupt systems marking trans of color lives for death. \u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79862578","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
During the Spring semester 2020, I took an art class at the Rhode Island School of Design. 'Personal Protective Purple Daikon Equipment: A Handbook' was my final project for the class. Part zine, part Zoom performance experiment, part autistic meltdown, the project bears witness to my anger, isolation and fear during the lockdown. It is both a commentary on academia and the constant demand to 'make use' of every experience—to continue academic life as usual even during a pandemic that saw so many disabled people die—as well as a handbook for making one's own Personal Protective Purple Daikon Equipment (PPPDE) at home and an absurdist manifesto. As a research-creation project, the Personal Protective Purple Daikon Equipment offers a snapshot of a moment in (crip) time, that of the first state-sanctioned lockdown and of the early days of the pandemic.
{"title":"Personal Protective Purple Daikon Equipment","authors":"Julie Dind","doi":"10.25158/l11.2.11","DOIUrl":"https://doi.org/10.25158/l11.2.11","url":null,"abstract":"During the Spring semester 2020, I took an art class at the Rhode Island School of Design. 'Personal Protective Purple Daikon Equipment: A Handbook' was my final project for the class. Part zine, part Zoom performance experiment, part autistic meltdown, the project bears witness to my anger, isolation and fear during the lockdown. It is both a commentary on academia and the constant demand to 'make use' of every experience—to continue academic life as usual even during a pandemic that saw so many disabled people die—as well as a handbook for making one's own Personal Protective Purple Daikon Equipment (PPPDE) at home and an absurdist manifesto. As a research-creation project, the Personal Protective Purple Daikon Equipment offers a snapshot of a moment in (crip) time, that of the first state-sanctioned lockdown and of the early days of the pandemic.\u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"7 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85615038","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
How do my 'hermeneutics of suspicion' color this current crisis? In this auto-theoretical essay, I reflect upon the blend of judgment, suspicion, and paranoia that have settled into my body-mind this past year, and how these feelings shape my engagement with people, institutions, and systems. I have been taught that 'judgment' is an essential aspect of immigrant and crip safety. Recently, it has become my (crip)epistemology, and I cannot decide whether this is for better or worse. On the one hand, suspicion is productive. It has kept me and my loved ones alive in a time of deliberate death. On the other, it frustrates, disrupting my capacity for connection. I check my temperature constantly, I hear the guilt in my voice when my family in India tell me they have not left the apartment in months, I spend precious time with friends calculating their risk relative to mine, I go to protests but am afraid of the consequences of my solidarity. Drawing on Eve Sedgwick's essay on paranoid reading practices, Patricia Stuelke's Ruse of Repair, Sianne Ngai's work on ugly feelings, Nikolas Rose's analyses of somatic ethics, and Mel Chen's theory of racialized toxins, I explore the modalities that paranoia has both enabled and disabled for me. I examine my ambivalent relationship with repair—some reparative practices like mutual aid sustain queer/crip/immigrant community while others like cure constrict our lives. This piece aims to tease out the tensions latent in crip worldmaking between suspicion and generosity, public health and communal care, and paranoia and repair.
{"title":"On Navigating Paranoia, Repair, and Ambivalence as Crip Pandemic Affects, Or, I’m So Paranoid, I Think Your COVID Test Is About Me","authors":"Jiya Pandya","doi":"10.25158/l11.2.13","DOIUrl":"https://doi.org/10.25158/l11.2.13","url":null,"abstract":"How do my 'hermeneutics of suspicion' color this current crisis? In this auto-theoretical essay, I reflect upon the blend of judgment, suspicion, and paranoia that have settled into my body-mind this past year, and how these feelings shape my engagement with people, institutions, and systems. I have been taught that 'judgment' is an essential aspect of immigrant and crip safety. Recently, it has become my (crip)epistemology, and I cannot decide whether this is for better or worse. On the one hand, suspicion is productive. It has kept me and my loved ones alive in a time of deliberate death. On the other, it frustrates, disrupting my capacity for connection. I check my temperature constantly, I hear the guilt in my voice when my family in India tell me they have not left the apartment in months, I spend precious time with friends calculating their risk relative to mine, I go to protests but am afraid of the consequences of my solidarity. Drawing on Eve Sedgwick's essay on paranoid reading practices, Patricia Stuelke's Ruse of Repair, Sianne Ngai's work on ugly feelings, Nikolas Rose's analyses of somatic ethics, and Mel Chen's theory of racialized toxins, I explore the modalities that paranoia has both enabled and disabled for me. I examine my ambivalent relationship with repair—some reparative practices like mutual aid sustain queer/crip/immigrant community while others like cure constrict our lives. This piece aims to tease out the tensions latent in crip worldmaking between suspicion and generosity, public health and communal care, and paranoia and repair.\u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"s3-29 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90820562","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Alyson Patsavas, Theodora Danylevich, Margaret Fink, Aimi Hamraie, M. Khúc, Sandie Yi, Corbin Outlaw
'Crip Pandemic Conversation: Textures, Tools, and Recipes,' brings together experts whose scholarship, curation, organizing and artistic work centers crip insights and creativity to reflect on the work that 'Crip Pandemic Life: A Tapestry' undertakes. Margaret Fink, Aimi Hamraie, Mimi Khúc, and Sandie Yi each discuss how the pandemic impacted their work, and they join section co-editors Alyson Patsavas and Theodora Danylevich in discussing the tapestry's content. Their conversation pulls out some of the most salient threads of the work: smallness, grief, care, community-building, tenderness, and pandemic coping tools. 'Crip Pandemic Conversation: Textures, Tools, and Recipes' includes an unedited video recording of a Zoom roundtable session, a lightly edited text version of the conversation, and a glossary of terms that appear in the discussion, as a contextualizing access tool located at the bottom of the document. In choosing a preferred way of engaging with the content, we invite readers to consider, as the roundtable participants themselves do, how access (transcripts, zoom recordings, and captions) produces its own caring archive and knowledge-making practices.
{"title":"Crip Pandemic Conversation","authors":"Alyson Patsavas, Theodora Danylevich, Margaret Fink, Aimi Hamraie, M. Khúc, Sandie Yi, Corbin Outlaw","doi":"10.25158/l11.2.6","DOIUrl":"https://doi.org/10.25158/l11.2.6","url":null,"abstract":"'Crip Pandemic Conversation: Textures, Tools, and Recipes,' brings together experts whose scholarship, curation, organizing and artistic work centers crip insights and creativity to reflect on the work that 'Crip Pandemic Life: A Tapestry' undertakes. Margaret Fink, Aimi Hamraie, Mimi Khúc, and Sandie Yi each discuss how the pandemic impacted their work, and they join section co-editors Alyson Patsavas and Theodora Danylevich in discussing the tapestry's content. Their conversation pulls out some of the most salient threads of the work: smallness, grief, care, community-building, tenderness, and pandemic coping tools. 'Crip Pandemic Conversation: Textures, Tools, and Recipes' includes an unedited video recording of a Zoom roundtable session, a lightly edited text version of the conversation, and a glossary of terms that appear in the discussion, as a contextualizing access tool located at the bottom of the document. In choosing a preferred way of engaging with the content, we invite readers to consider, as the roundtable participants themselves do, how access (transcripts, zoom recordings, and captions) produces its own caring archive and knowledge-making practices.\u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79093983","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Unemployed at the time, not visibly disabled, but having become quite unwell in the middle of a pandemic, this poem illustrates my anxious and exhausting insomnia against the caretaking labor for my youngest child. I worked to minimize the projections of stress and anxiety onto her, laboring for stillness and comfort. As Luce Irigaray states in An Ethics of Sexual Difference (1993), 'Music comes before meaning. A sort of preliminary to meaning, coming after warmth, moisture, softness, kinesthesia' (168).
{"title":"August 2020","authors":"Jennifer Scuro","doi":"10.25158/l11.2.18","DOIUrl":"https://doi.org/10.25158/l11.2.18","url":null,"abstract":"Unemployed at the time, not visibly disabled, but having become quite unwell in the middle of a pandemic, this poem illustrates my anxious and exhausting insomnia against the caretaking labor for my youngest child. I worked to minimize the projections of stress and anxiety onto her, laboring for stillness and comfort. As Luce Irigaray states in An Ethics of Sexual Difference (1993), 'Music comes before meaning. A sort of preliminary to meaning, coming after warmth, moisture, softness, kinesthesia' (168).\u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"146 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76075823","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Masks for Crips was a mutual aid project that centered the Chicago disability community. Alison Kopit and Chun-shan (Sandie) Yi began the project at the onset of the COVID-19 pandemic, and it ran from March 2020 through July 2020. Early in the pandemic, when personal protective equipment (PPE) was difficult to come by and the state was not caring for those most impacted by the pandemic—disabled people, essential workers, people living in congregate facilities, and unhoused people, to name a few—the project provided homemade masks to disabled people and their care teams in the Chicagoland area. Masks for Crips addressed an infrastructural gap and disability community need in an urgent way, and provided information about how to use and care for masks, as well as best practices for reducing risk surrounding COVID-19. The project was born through text message-based conversation in March 2020 as Alison and Sandie held space for each other by sending memes, texts, and support informally. From those moments of connection, they proceeded to expand outward and develop a mutual aid project that delivered about 300 masks, start to finish. The project brought together delivery and mask-making volunteers while serving as a means of connection and an expression of disabled care during an isolating time.
{"title":"A Dialogue and Reflection about the Masks for Crips Project","authors":"Alison Kopit, Chunfang Yi","doi":"10.25158/l11.2.10","DOIUrl":"https://doi.org/10.25158/l11.2.10","url":null,"abstract":"Masks for Crips was a mutual aid project that centered the Chicago disability community. Alison Kopit and Chun-shan (Sandie) Yi began the project at the onset of the COVID-19 pandemic, and it ran from March 2020 through July 2020. Early in the pandemic, when personal protective equipment (PPE) was difficult to come by and the state was not caring for those most impacted by the pandemic—disabled people, essential workers, people living in congregate facilities, and unhoused people, to name a few—the project provided homemade masks to disabled people and their care teams in the Chicagoland area. Masks for Crips addressed an infrastructural gap and disability community need in an urgent way, and provided information about how to use and care for masks, as well as best practices for reducing risk surrounding COVID-19. The project was born through text message-based conversation in March 2020 as Alison and Sandie held space for each other by sending memes, texts, and support informally. From those moments of connection, they proceeded to expand outward and develop a mutual aid project that delivered about 300 masks, start to finish. The project brought together delivery and mask-making volunteers while serving as a means of connection and an expression of disabled care during an isolating time.\u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"87 10 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83450214","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This essay is a rumination on loss during the pandemic—not only the physical loss of loved ones but the loss of experiences and time. Focusing specifically on the death of my aunt, Joyce Dana Apostole, I reflect on what it means to mourn, not only as an individual but as a collective. Through the retelling of significant moments in Joyce’s life and recalling our relationship, I consider the questions: How do you navigate grief when you cannot congregate with others? How is that grief compounded by institutional failures—medical, governmental—and informational lack? And how does social response to individual and mass loss reflect philosophies and policies that (continue to) devalue—and prove detrimental to—the lives of disabled people? Ultimately, this essay is not only a reflection on grief, but it is also a eulogy, an opportunity to fully recognize my aunt and her complex history, a life shaped by illness and disability in ways that counter popular narratives of recovery and overcoming. It is an archive of not only what was, but what wasn’t, necessary documentation within a culture in which 'return to normalcy' can become synonymous with forgetting.
这篇文章是对疫情期间损失的反思——不仅是亲人的身体损失，还有经历和时间的损失。我特别关注我的姑姑乔伊斯·达纳·阿波斯托尔(Joyce Dana apostoll)的去世，我思考了哀悼的意义，不仅作为个人，而且作为一个集体。通过对乔伊斯生命中重要时刻的重述和回忆我们之间的关系，我思考了以下问题:当你无法与他人相处时，你如何度过悲伤?医疗、政府和信息缺乏等制度上的失败是如何加重这种悲痛的?社会对个人和群体损失的反应如何反映出(继续)贬低——并被证明对残疾人的生活有害的哲学和政策?最终，这篇文章不仅是对悲伤的反思，也是一篇悼词，是一个充分认识我姑姑和她复杂历史的机会，她的生活受到疾病和残疾的影响，与流行的康复和克服叙事截然相反。这是一个档案，不仅是什么，也不是什么，在一个文化中必要的文件，“回归正常”可以成为遗忘的代名词。
{"title":"How Do You Grieve During an Apocalypse?","authors":"Jessie Male","doi":"10.25158/l11.2.12","DOIUrl":"https://doi.org/10.25158/l11.2.12","url":null,"abstract":"This essay is a rumination on loss during the pandemic—not only the physical loss of loved ones but the loss of experiences and time. Focusing specifically on the death of my aunt, Joyce Dana Apostole, I reflect on what it means to mourn, not only as an individual but as a collective. Through the retelling of significant moments in Joyce’s life and recalling our relationship, I consider the questions: How do you navigate grief when you cannot congregate with others? How is that grief compounded by institutional failures—medical, governmental—and informational lack? And how does social response to individual and mass loss reflect philosophies and policies that (continue to) devalue—and prove detrimental to—the lives of disabled people? Ultimately, this essay is not only a reflection on grief, but it is also a eulogy, an opportunity to fully recognize my aunt and her complex history, a life shaped by illness and disability in ways that counter popular narratives of recovery and overcoming. It is an archive of not only what was, but what wasn’t, necessary documentation within a culture in which 'return to normalcy' can become synonymous with forgetting.\u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"70 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85825811","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
As a queer, crip, genderfluid, and diasporic Pilipinx scholar-activist-educator, my ancestors, communities, and I live at the intersections of multiple sites of oppression and resistance. As someone who is sick, disabled, and neurodivergent, I experienced anxiety, depression, and chronic bodymind pain before the pandemic and even more during the pandemic. Nintendo Switch's Animal Crossing New Horizons (ACNH) video game kept me afloat during uncertain times. ACNH opened up a whole new alternative universe for me to live in. I meditated more when escaping to my scenic and calming virtual island. I relaxed more when fishing, catching butterflies, and hearing the tranquil ocean waves crash within the game. Building my dream world within my ACNH virtual game contributed to me surviving and fostering deeper friendships with fellow sick, disabled, neurodivergent, queer, transgender, Black, Indigenous, and/or people of color (BIPOC) friends. ACNH became a safe way for us to socialize and it continues to be a source of joy for many of us. I highlight how my experiences with ACNH allowed me to cultivate queer, crip, and decolonial Pilipinx Kapwa dream worlds where all beings including people, animals, land, water, and air thrive together.
作为一名酷儿、瘸子、性别不稳定、散居的菲律宾学者、活动家和教育家，我的祖先、社区和我生活在多个压迫和抵抗地点的交叉点上。作为一个患有疾病、残疾和神经分化的人，我在大流行之前经历了焦虑、抑郁和慢性身心疼痛，在大流行期间甚至更多。任天堂Switch的《Animal Crossing New Horizons》(ACNH)电子游戏让我在不确定的时期度过了难关。ACNH为我打开了一个全新的另类世界。当我逃到我那风景优美、平静的虚拟岛屿时，我冥想得更多了。当我在游戏中钓鱼、捉蝴蝶、听着平静的海浪撞击时，我更加放松。在我的《ACNH》虚拟游戏中构建我的梦想世界有助于我生存下来，并与其他病人、残疾人、神经分化者、酷儿、变性人、黑人、土著和/或有色人种(BIPOC)朋友建立更深厚的友谊。ACNH成为我们社交的一种安全方式，它仍然是我们许多人快乐的源泉。我强调我在ACNH的经历是如何让我培养酷儿、瘸子和非殖民化的菲律宾卡普瓦梦想世界的，在那里，包括人、动物、土地、水和空气在内的所有生物都在一起茁壮成长。
{"title":"Surviving and Thriving: Queer Crip Pilipinx Kapwa Dream Worlds in Animal Crossing New Horizons","authors":"Paulina Abustan","doi":"10.25158/l11.2.7","DOIUrl":"https://doi.org/10.25158/l11.2.7","url":null,"abstract":"As a queer, crip, genderfluid, and diasporic Pilipinx scholar-activist-educator, my ancestors, communities, and I live at the intersections of multiple sites of oppression and resistance. As someone who is sick, disabled, and neurodivergent, I experienced anxiety, depression, and chronic bodymind pain before the pandemic and even more during the pandemic. Nintendo Switch's Animal Crossing New Horizons (ACNH) video game kept me afloat during uncertain times. ACNH opened up a whole new alternative universe for me to live in. I meditated more when escaping to my scenic and calming virtual island. I relaxed more when fishing, catching butterflies, and hearing the tranquil ocean waves crash within the game. Building my dream world within my ACNH virtual game contributed to me surviving and fostering deeper friendships with fellow sick, disabled, neurodivergent, queer, transgender, Black, Indigenous, and/or people of color (BIPOC) friends. ACNH became a safe way for us to socialize and it continues to be a source of joy for many of us. I highlight how my experiences with ACNH allowed me to cultivate queer, crip, and decolonial Pilipinx Kapwa dream worlds where all beings including people, animals, land, water, and air thrive together.\u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"79 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88264918","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
I, a Mad, autistic, multiply-disabled person, began my PhD in Cultural Studies in September of 2020. I started to make my home in graduate school during the COVID-19 pandemic, fully online, and I've excelled, calling into question normative assumptions of in-person socialization, education, and collaboration as superior to their virtual counterparts. In this article, I reflect on the cripistemic pedagogies of failure that facilitated a neuroqueered and transMaddened transition to Zoom-based graduate life. I will also consider email, text messages, and video calls as equalizing mediums in which both formal and fugitive spaces can open for queercrip collaboration across borders, timezones, and access needs. Lastly, I will tell the stories of technological 'failures' that I have experienced—miscommunications, failing internet, time delays—as generative possibilities rather than indictments of a non-normative learning. Necessarily imperfect and rife with humorous, intriguing, and profoundly human failures, as well as surprising and generative openings, pandemic education has ushered in new queercrip, transMad, ways of knowing and teaching that have uniquely benefitted me. Far from a circumscribed or lacking educational landscape, I argue, post-COVID academia is filled with pedagogical and epistemological openings, holes through which new disabled and Mad scholars, myself included, can make ourselves a beautifully imperfect home space. I invite you inside.
{"title":"The Queer Aut of Failure","authors":"[sarah] Cavar","doi":"10.25158/l11.2.14","DOIUrl":"https://doi.org/10.25158/l11.2.14","url":null,"abstract":"I, a Mad, autistic, multiply-disabled person, began my PhD in Cultural Studies in September of 2020. I started to make my home in graduate school during the COVID-19 pandemic, fully online, and I've excelled, calling into question normative assumptions of in-person socialization, education, and collaboration as superior to their virtual counterparts. In this article, I reflect on the cripistemic pedagogies of failure that facilitated a neuroqueered and transMaddened transition to Zoom-based graduate life. I will also consider email, text messages, and video calls as equalizing mediums in which both formal and fugitive spaces can open for queercrip collaboration across borders, timezones, and access needs. Lastly, I will tell the stories of technological 'failures' that I have experienced—miscommunications, failing internet, time delays—as generative possibilities rather than indictments of a non-normative learning. Necessarily imperfect and rife with humorous, intriguing, and profoundly human failures, as well as surprising and generative openings, pandemic education has ushered in new queercrip, transMad, ways of knowing and teaching that have uniquely benefitted me. Far from a circumscribed or lacking educational landscape, I argue, post-COVID academia is filled with pedagogical and epistemological openings, holes through which new disabled and Mad scholars, myself included, can make ourselves a beautifully imperfect home space. I invite you inside.\u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"60 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77176794","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this socially engaged and collaborative project, the topic of obsessive-compulsive disorder (OCD) is explored artistically. A poem and sculpture depict and contemplate the lived experience of OCD and how it relates to contemporary times. The project grew out of a friendship between Mick, the alias for someone who has OCD, and Dana Fennell, a researcher who studies OCD.
{"title":"Our Thoughts","authors":"Dana Fennell, Mick Jones","doi":"10.25158/l11.2.16","DOIUrl":"https://doi.org/10.25158/l11.2.16","url":null,"abstract":"In this socially engaged and collaborative project, the topic of obsessive-compulsive disorder (OCD) is explored artistically. A poem and sculpture depict and contemplate the lived experience of OCD and how it relates to contemporary times. The project grew out of a friendship between Mick, the alias for someone who has OCD, and Dana Fennell, a researcher who studies OCD.\u0000","PeriodicalId":7777,"journal":{"name":"Amyotrophic Lateral Sclerosis","volume":"150 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74906320","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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