About the time I first encountered Robert McRuer’s Crip Theory: Cultural Signs
of Queerness and Disability soon after its publication in 2006, I began to turn
my research and teaching from queer theory toward disability studies and crip
theory. Or, it might be more accurate to say that crip theory and disability studies
began to infect my previous work in queer theory and dis-ease its trajectory.
Rather than focus on carnality and desire as much as I once had, I began focusing
on corporeality and vulnerability—what Emmanuel Levinas (2006: 64) describes
as the radical passivity of being “for the other” without ever desiring such a
responsibility, without having either force or intention, something I experience
despite myself. Vulnerability, especially rather than capability or ability—with
their links to energy, strength, power, and vitality—began to hold a more central
place in my research and critical thought. I began rethinking what bodies do
and what they do to us when we experience them, especially through screens.
If the inline PDF is not rendering correctly, you can download the PDF file here.