Report written by Lani Parker with additions from Eleanor Lisney
People were pleased with the turnout and it was a good opportunity to network and talk to each other.
The film generally had good feedback. There was discussion on many topics, including who the film was
aimed at, the editorial devices which were used (such as changing the subtitles in order to give a “feeling
of exclusion”), and the Indian context. It was felt that it was a good film to get discussion going. We thanked Shweta Ghosh with a little momento (Happy Potter mug) from London.
– Michelle and Charlotte had ideas for showing the film in different places and will get in touch with
Shweta to organise purchase of film and further screenings.
–¬† Shweta said that she will write a booklet to go with the film so that issues which have been commonly brought up at the screenings can be discussed and contextualised.
After the film we had a presentation from Stay Safe East (Ruth Bashall and Lucia Bellini) about their work with disabled women, particularly around domestic violence (their remit is slightly bigger than this). There was discussion on the specialist nature of the work running women‚Äôs support groups and the need for further groups like this.
Ruth would like to see the work done around the Serious Crime Bill and domestic violence taken forward to lobby the CPS around their guidance for the bill and they (as Stay Safe East) will be meeting with Women’s Aid shortly. Eleanor and others expressed a wish for Sisters of Frida to be involved with this work.
Eleanor, Ruth and Lucia to take forward work with CPS and Women’s Aid on the issue and the Bill specifically.
There was a discussion about a forum or space for disabled women to talk about sex, sexuality and intimacy. This is a big topic and there are many issues, including lack of information, intersections of identity and oppressions, types of impairments, and PAs‚Äô involvement in relationships. Laki said that there is a need for a physical drop-in as well as information online and perhaps an online forum discussing the issues.
There are many things to consider with an online forum. Ruth said that GAD have a forum but it is by invitation. Seems like a sensible idea to explore along with online safety issues in the future if we were to take forward this idea. The idea would be to have a website and resources, perhaps a forum and an informal drop-in.
–¬† Laki and Dyi to set up meeting for Sisters of Frida to start to discuss these issues amongst ourselves and to look at collating resources.
–¬† Ruth to send resources she already has access to.
We discussed about funding and future strategy and future steps.
Reblogged from Kirsty Liddiard who helped in organising this event – with thanks also to Armineh Soorenian (Sisters of Frida North)
Screening AccSex: Disabled Women Activism & Sexuality event, University of Leeds, 2015
The above photograph represents the end of¬†a brilliant day-long event which I helped co-organise along with some lovely folk from¬†the Centre for Disability Studies at Leeds University and¬†the disabled women‚Äôs cooperative, Sisters of Frida (of which I‚Äôm a proud member). The day was action-packed: a talk from Sarah Woodin¬†(Leeds University) on disabled women and forms of violence; a presentation on youth, feminism and the cripping of the political/personal dichotomy by Icelandic activists¬†Freyja Haraldsd√≥ttir and¬†Embla √Āg√ļstsd√≥ttir and their organisation,¬†Tabu; a¬†UK premiere of Accsex (2014), a film which uncovers¬†the pleasures (and precarities) of the connections between disability, sex/uality, gender, and race; and a Q&A with its creator,¬†film-maker Schweta Ghosh.¬†You can watch the trailer for Accsex (2014) here.
Within stifling dichotomies of normal and abnormal, lie millions of women, negotiating their identities.¬†Accsex¬†explores notions of beauty, the ‚Äėideal body‚Äô and sexuality through four storytellers; four women who happen to be persons with disability. Through the lives of Natasha, Sonali, Kanti and Abha, this film brings to fore questions of acceptance, confidence and resistance to the normative. As it turns out, these questions are not too removed from everyday realities of several others, deemed ‚Äėimperfect‚Äô and ‚Äėmonstrous‚Äô for not fitting in.¬†Accsex¬†traces the journey of the storytellers as they reclaim agency and the right to unapologetic confidence, sexual expression and happiness.
‚Äď Ghosh (2014)
A powerful line up makes for a powerful event, in more ways than one. To look again at the photograph, it‚Äôs far more than just a shot in time. It represents more than¬†students, lecturers, activists, community members, allies, or otherwise interested people seeking¬†alternative understandings of¬†disability and gender coming together to connect¬†(as if that isn‚Äôt exceptional enough). To me, the photograph is emblematic of¬†the exciting possibilities that¬†can emerge when the best parts of academia and activism come together. In this short post, I‚Äôd like to very briefly sketch out some points as to what this means to me as a disabled woman and scholar:
Safe(r) Spaces: Firstly, academic/activist events like this show that we can create (and demand) safe(r) spaces¬†to speak about our lives as activists, campaigners, scholars and women.¬†¬†Events like this offer¬†rare occasions for¬†disabled women and their allies to come together, think together, politicise and rage together, and take solace in sharing intimate knowledges of our lives (that are seldom acknowledged or celebrated anywhere)¬†together.
Resistance and intellectual freedom: In the context of the Academy, the fusion of academia and activism¬†can offer¬†refreshing spaces of resistance, creativity and (intellectual) freedom. Never has¬†this been more important to counter the significant corporatisation and marketisation of¬†higher education in¬†the neoliberal University, and what some have called the privatisation of knowledge.¬†Another recent event I helped organise, Theorising Dis/Ability, worked in similar ways. You can access the talks from the Theorising Dis/Ability seminar¬†here. I‚Äôm currently co-organising another event with my friend Jenny Slater (Sheffield Hallam) around the intersections of queer and disability/crip activism, Interrogating queer, crip and the body: an international symposium, for which you can access free tickets¬†here.
Interrogating queer,crip & the body: An international symposium
Making space for activist scholarship: For me personally/politically/professionally, academic/activist collaborations¬†enable me to continue the work I love to do.¬†It is a¬†reminder of the importance of activist scholarship,¬†which needs such spaces to not just survive, but thrive. I‚Äôm lucky that these loves are nurtured by many, many¬†brilliant colleagues. For example, see the¬†‚Äúdishuman‚ÄĚ manifesto that I‚Äôm working on with exceptional folk like Katherine Runswick-Cole (MMU), Dan Goodley (University of Sheffield) and Rebecca Lawthom (MMU). This work is as theoretically rich as it is grounded in disabled people‚Äôs lives and meaningful social and political change.
The politics of visibility and disruption: Most importantly, academic/activist presences¬†like those within the event above solicit/invite/welcome¬†a multitude¬†of bodies, minds, selves, knowledges and politics into the Academy.¬†These are often bodies and selves that are¬†at best tolerated, and at worst violated, in neoliberal educational spaces. To be present¬†in the Academy in such ways ‚Äď to proudly take up space, make noise, and be disruptive within the the very walls that so often¬†exclude¬†us ‚Äď affirms Crip feminist power. Crucially, it does so¬†in an academic landscape where we¬†are largely absent as students, let alone as educators, speakers, creators, and leaders.
Note: This post is dedicated to the memory of Judith Snow who passed away on 31st May 2015. A proud disabled woman,¬†visionary and advocate, she truly changed the world.
This is Michelle Daley’s speech at Disability and Feminism at the WOW Festival
Thank you for inviting me to speak at this years WOW event.
A lot has changed over the years for women. We now see a few women in leadership roles. And, yes a few women. But this is not equality! Now ask yourself these questions:
1. How many of these women in leadership positions are white disabled women?
2. How many of these women in leadership positions are black disabled women?**
We would struggle to answer the second question. I searched the internet and it did not generate the desired result. I did find information by black disabled women sharing their own personal stories. I can only think that this is their way to get attention out there about black disabled women‚Äôs experiences.
Through my engagement with disabled women they have told me that as a black disabled woman the way in which they interact with society is different to a white disabled woman and that their experiences are different. To demonstrate this point I will share an example from a speech I delivered in Scotland last year titled: Lived experience as a BME disabled person. I wrote ‚Äúwhen an assessor presents their client‚Äôs case to their manager requesting support for extra time above the agreed hours for a Black Disabled Woman to maintain her hair and skin care this is likely to be rejected because of the Managers lack of understanding about Afro textured hair and skin sensitivity and the experience of dryness.‚ÄĚ
Many disabled women are having to fight a lonely battle with no one to advocate their experiences and the situation is made worse if you are a black disabled woman.
Really, the situation should not be like this for our disabled women. I say this because, the purpose of the feminist movement is to remove barriers. But, this is not the view of some disabled women. They are of the view that mainstream feminism ignores the voices of disabled women ‚Äď why?
– There is a lack of understanding about disabled women‚Äôs rights
– There is a lack of understanding about black disabled women‚Äôs experiences
By excluding the voices of all disabled women results in:
– Agendas failing to address disability issues
– Makes the feminist movement weaker
– Does not help to address discriminatory practices
– Does not help to address the abuse and violence experienced by many of the silent voices
I want to take you back to the opening question to show how through the lack of involvement of disabled women results in poor quality of services and in the worst cases exclusion from society. The feminist movement cannot continue to ignore some women’s voices. Every attempt must be made to address the barriers and bridge the gaps between theory and reality for all women and not just the few.
** I am describing black women as people from African, Caribbean and some Asian descent.
I imagine that if you are reading this you¬†identify¬†either as a feminist, a disabled person* or as an ally of feminists and/or disabled people and you might have heard the term “intersectional” or “intersectionality” used when talking about peoples rights. It might sound a bit academic, but the principle is fairly simple and¬†extremely¬†important so I’m going to attempt to explain it in this post.
In a nutshell:¬†
People are oppressed for a¬†variety¬†of different reasons such as disability, gender, culture, sexuality & race. There is a lot of overlap between these oppressions; we call the areas of overlap intersections. Someone who campaigns for disabled peoples’ rights in an intersectional way is aware that there are lots of disabled people who are not heterosexual, cisgendered, white men and that they will probably be living with more than one kind of oppression. Many people, myself included, believe that it is very important to¬†remember¬†intersecting oppressions to make sure that our¬†campaigning¬†is as inclusive of everybody’s needs as possible.
If you are a disabled person or an ally to disabled people I assume you will be no stranger to the idea that our society is, at it’s core, disablist. The majority of people in positions of power are non-disabled and this is in a large part because disabled people are still routinely silenced, dismissed, ignored or refused access to the¬†necessary¬†tools to be able to communicate meaningfully. They are frequently¬†excluded¬†from politics, from¬†decision¬†making and from society as a whole because of damaging and deep seated idea’s about what disability is or means. It results in a large gap in pay, employment prospects, education, access to health care and access to independent living between disabled and non-disabled people. The power gap between disabled and non-disabled people is frequently abused and results in disability related hate-crime, abuse & harassment whilst the¬†successful¬†prosecution of such crimes remains woefully low.
If you are a feminist or an ally to feminists then I assume you will be no stranger to the concept that our society is still very sexist. The majority of people in¬†positions¬†of power are male and they decide what media we consume, what policies we follow and how our laws are applied. Sexist stereotypes brand men as strong, powerful, aggressive, logical and confident and women as weak, passive, caring, guided by emotion and small and they have damaging effects on men & women alike who do not fit those very constraining moulds. There is a large gap in pay, caring expectations, attainment and employment & educational choices between women and men. The power gap between men and women is frequently abused and results in statistics like 1 in 4 women being domestically abused in their lifetime, 1 in 5 women being sexually¬†assaulted¬†or stalked whilst the chances of getting these crimes taken to court is still low.
I would hope that it doesn’t come as a shock when I now say that as well as people being discriminated against because of their gender/gender identity (or¬†perceived¬†gender) or because they are disabled (or¬†perceived¬†to be disabled) are also discriminated against in remarkably¬†similar¬†ways because of their race (or¬†perceived¬†race), age (or¬†perceived¬†age), sexuality (or¬†perceived¬†sexuality) and beliefs (or¬†perceived¬†beliefs).
We can also see that where there is an overlap of identities (or an intersection of¬†identities) people face extra discrimination. I will take the example of disabled women quickly to¬†illustrate¬†this point. Disabled men get paid on average 11% less than¬†similarly¬†qualified¬†non-disabled men doing the same job. Disabled women get paid 22% less than disabled men when doing the same job**. They effectively take one pay cut because of disability, then another because of gender. Disabled women are more than twice as likely to experience domestic/intimate abuse than non-disabled women.
When human/civil rights¬†campaigners¬†talk about taking an intersectional approach they are talking about¬†remembering¬†that there are other forms of oppression active and that these need to be taken into account. It is important to¬†remember¬†that when talking about¬†women’s¬†rights that many of those women will also be one or more of the following; disabled, working-class, black or minority ethnic (BME), lesbian, gay, bisexual, trans*, intersex, queer (LGBTIQ) and/or hold cultural & religious beliefs that differ to the ‘norm’. When women’s rights campaigning ignores those areas it is complicit in further marginalising these women on the basis of their other¬†characteristics.
Intersectionality is not about who wins the “most oppressed” award, nor is it about derailing or silencing conversations. The joy of intersectionality is that it¬†raises¬†questions for everyone and widens the scope of conversation, debate and dialogue. It is a tool which can be used to improve campaigns, make for a far more inclusive¬†environment¬†and to remind people not to assume that everyone has an equal and shared background. I don’t know about you but I personally don’t¬†want¬†to see advances in feminism that set LGBTIQ people back in¬†their¬†fight for equality and nor do I want to see advances in disability rights that ignore the reality of sexism that the people it represents experience.
I’m going to stop there. Hopefully that has given a basic introduction to the concept and hopefully it will have made some sense.
* In this post when I talk about disability I am talking about people who have an impairment and are disabled by a society that oppresses them as a result. My definition of disability includes long term sickness/illness and conditions like HIV.
** See¬†Longhi,S. and Platt, L. 2008, Pay and equalities areas. Research report 9. Equality and Human Rights Commission.¬†Also covers pay gaps with regards to other protected¬†characteristics.