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"Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it." -Freire (PO ch. 2, par. 27)
There was and is a revolutionary element absent from the disability rights movement: the synthesization of critical thought and action. The distance between theory and practice is too wide to constitute a successful intervention in and transformation of the world. It is not enough to just reflect, nor is it enough to act. Their relationship is dialectical, not mutually exclusive: the sacrifice of action = verbalism, and the sacrifice of reflection = activism, thus word = work = praxis (Freire PO ch. 3 footnote 1). For too long, the disability rights movement has failed to implement true Freirean praxis. We have conceived of disability studies and disability activism as two separate entities as opposed to two essential components of revolutionary praxis. Located within the dichotomy between "academia" and "activists" (the former implying superior intelligence and sophistication and the latter signifying "normal people" of action, but often of inferior education or intellect and lower socioeconomic status) is our failure as a movement. It is not enough for academics and scholars to just write articles or attend conferences (theory), nor is it enough for activists to just protest and lobby (practice). We must both think and act upon reality.
Freire says, "If action is emphasized exclusively, to the detriment of reflection, the word is converted into activism. The latter--action for action's sake--negates the true praxis and makes dialogue impossible" (Freire PO ch. 3, par. 3). To clarify, this is not to say that the protests, rallying, and lobbying in the beginnings of the disability rights movement did not create change. Legislation was created and some did become educated about disability and disability issues. However, the change was not fully transformative because dominant power structures still remain tightly fixed in place. Verbalism as a negation of praxis similarly fails us. When has a scholar of disability studies joined protests or worked with advocacy organizations to help orient their action in a critical perception of ableist objectivity?
Today, we have activists with wide-reaching social media platforms; we have grassroots organizations continuing to protest and lobby for disability rights issues; we have those individuals who, in their everyday life, confront ableism and try to challenge attitudinal barriers; we have professors and students who teach the history of the movement and its current economic, social, and political perceptions and conditions; often, these professors are also scholars in the field of disability studies, critically examining disability in interdisciplinary ways.
But, how would the world be transformed if we were able to synthesize all of these forms of thought/action and theory/practice? What would happen if we started treating student activists like scholars in their own right? What would happen if we engaged in dialogic action with others to not just confront ableism when individual instances occur in our personal lives, but if we work with others to address the larger, systemic issues of society disabling people, perhaps by forming cross-disability groups, committees, and advocacy networks? What if we both lobbied to change legislation and committed ourselves to educating our political audience by developing their critical consciousness?
Since praxis is both an educational pursuit and cultural action, I would propose that academia and activists engage in a thematic investigation of the disability rights movement together with true dialogism (Freire PO ch. 3 par. 63). It is only by uniting the perspectives of Subjects and using both theory and practice that we may penetrate the totality of ableist objectivity, understanding how various mechanisms, limit-situations, and myths interact to reinforce ideological power.
There a disconnect between scholarship and activism, between the individual and the community, between reflection and action, that must be bridged by the Freirean Revolutionary. We must forge a pedagogy which embodies all of these forms of critical thought/reflection and action. The true revolutionary will sacrifice neither neither scholarship nor activism, neither the individual nor the community, and neither reflection nor action. Instead, they will simultaneously implement and exercise each of these dialectical elements as existential necessities to our revolutionary praxis.
It is important to note that to be a Freirean Revolutionary is to never speak for someone, to never be spoken for, but rather to engage in a dialogue with others as an existential necessity to the success of our revolutionary praxis (Freire PO ch. 3, par. 7). Praxis truly begins when critical reflection and action intersect with the dialogue of another (Freire ch. 3, par. 14). Thus, your task is always a humanist one: "to respect the particular view of the world held by people" (Freire PO ch. 3, par. 19).
To return to the beginning of Pedagogy of the Oppressed, we must remember that "this, then, is the great humanistic and historical task of the oppressed: to liberate themselves and their oppressors as well. [...] Only the power that springs from the weakness of the oppressed will be sufficiently strong to free both" (Freire PO ch. 1, par. 5).
If you have critically thought about any of the problems posed to you in this manifesto, then you have already begun your praxis. Now, I encourage you to continue to talk with others, to relentlessly pursue knowledge in a passionate epistemological curiosity so that you may perceive the world around you more critically. I hope that you are spurred to action as you reflect on the condition of the oppressed.
So, what does a Freirean Revolutionary look like?
Simple: You.
What Now? Here Are Your Action Items:
What Now? Here Are Your Action Items:
When you read news and other media stories, be conscious of how you are ingesting the content. Ask yourself, What is this saying about people with disabilities? How does it portray them? What effect is the media having on me? This applies to the Freirean Revolutionaries who are both people with disabilities and allies. For the former, we cannot continue to internalize our oppression and condition ourselves to accept the imposition of our inferiority. For non-disabled allies, you cannot continue to let yourself and others passively absorb media which negatively portrays people with disabilities. Be critical and challenge it. Start the discussion with your peers.
If you are an ally, always begin your activism and pedagogical dialogism with others by thinking critically about how you describe people with disabilities. Watch your language and note how it is might be hindering the efficacy of your advocacy. Get into the habit of using person-first language as a common default unless someone with a disability tells you they identify otherwise. It is just like being aware of your language to make sure you are using someone's pronouns.
Find a local or national disability rights advocacy organization with local chapters to volunteer a few hours of your time a week or month to disability activism and ally ship. Some examples and ideas can be found here.
You can learn more about the disability rights movement's thematic universe by watching films like Crip Camp or amplifying disabled voices by reading memoirs from activists like Judy Heumann.
Wondering what someone's real world journey looks like as a Freirean Revolutionary hopeful?
Wondering what someone's real world journey looks like as a Freirean Revolutionary hopeful?
Your journey to becoming more fully human as a Freirean Revolutionary will be alongside those who are oppressed, but your reflection and action may manifest in diverse ways. I didn't know where to start my disability pedagogy when I first began studying Freire, but here are some of my real-world efforts so far:
I first started a club for students with chronic illnesses at my university to provide more of a community and in the hopes of educating our campus about disability and disability issues. You can keep up with our activism on Instagram: @thechapmanspoonies.
I fought many uphill battles on my own with figures of authority at my institution.
I took ENG 446 Topics in Rhetoric: Freire, Praxis, Dialogue and I began thinking more deeply about structures of oppression and how they effect the oppressed.
Along with the vice-president of the club, we urged our members to think more critically about our university. We started sharing our stories of inaccessibility and discrimination and we became passionate about addressing these issues together.
I joined my university's group Advisory Group on the Status of Disability and Accessibility and now work with students, faculty, and staff alike to take action on disability issues.
I became a part of my university's Cross-Cultural Center (CCC) Room Transition Advisory Committee. The CCC hosts four different identities in four different rooms. This year, we are redesigning the room to feature the disability community.
Finally, beginning this manifesto, I feel that I truly began to engage in critical reflection and action simultaneously.
Some of my club's recent activism and community awareness work:
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