Pain proxies, migraine and invisible disability in Renée French’s H Day

Honeyman, Susan

doi:10.1386/stic.5.2.293_1

Cited by 1 publication

(3 citation statements)

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“…Davis, 2005). The minimisation of invisible illnesses/disabilities is prevalent (M. Williams, 2003), due to both the idea that the only disability worth taking seriously is visible (Stone, 2005) and the connection between visibility and empathy (Honeyman, 2014). This can lead to accommodations not being sought.…”

Section: Powermentioning

confidence: 99%

“…Dominant cultures' insistence on visible signs to legitimate impairments (Samuels, 2013) makes for an ongoing burden of proof (A. Davis, 2005;Honeyman, 2014). A stranger's cross-examination of my disability leaves me feeling distressed.…”

Section: Powermentioning

confidence: 99%

“…Health and wellbeing do not just consist of humanistic ways of being-which are prominently privileged in humanities discourses. Many writers with illness/disability have written about this and have discussed the ways that snails (Bailey, 2010;Schuman, 2002), worms (Halifax, 2009) and dogs (Honeyman, 2014) have been of support to them during illness. They increased one's appreciation of other ways of being or acted as a proxy (a way of externalising an invisible illness).…”

Section: Slip From Being Humanmentioning

confidence: 99%

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Developing post-ableist music therapy: An autoethnography exploring the counterpoint of a therapist experiencing illness/disability

Shaw¹

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<p>This PhD examined a therapist’s experience of illness/disability to see if any new light could be shed on music therapy whilst also finding ways to navigate disability as a practitioner. There has not been adequate research attention given to the experiences of music therapists who have an illness/disability. The position is often negotiated in isolation with minimal tools and resources. An arts-based autoethnography was used to determine how the close examination of one’s personal experience with illness/disability can impact on practice, how the work can be negotiated, and to uncover any new practical or theoretical meanings. Furthermore, it looked to determine what arts-based autoethnography could offer one’s practice. A poststructural lens was used that drew on social constructionism, feminism, and the work of Michel Foucault. Data generated from a music therapist’s practice, experiences of illness/disability, literature, and professional documents were analysed using Foucault’s “critical ontology of ourselves” (Foucault, 1984b, p. 47). Hidden processes of problematic ableism were found within the practice examined as well as in some educational and professional encounters. These regimes of ableism were supported by universalising and dichotomising discourses, namely humanism, western normativity, limited observable understandings of disability, and the enforcement of able/disabled divide through many binaries. The methodology provided the tools to reposition the practice to politicise disability and address ableism. Addressing ableism was found to be more complex than simply incorporating disability issues into existing contemporary frameworks. The analysis led to the development of Post-Ableist Music Therapy (PAMT). PAMT extended the relational ethic beyond what was present in the prior practice by drawing on aspects of posthumanism, agonistic plurality, and increasing the visibility of disability studies and crip theory. Therefore, PAMT offers a different lens to the critical orientations’ apparatus: a social justice practice not based on empowerment and humanism but on agonism and posthumanism instead. As there is a lag in the theorisation of ableism, PAMT provides an alternative framework that can be applied to current approaches to increase our professional consciousness of ableism. By repositioning the practice and exploring alternative subjectivities, the professional and personal narratives of a therapist experiencing illness/disability became more integrated, working with–not against–each other in a shared activism. The methodology fostered an increased ethical care of the self; offered tools that critiqued what we are; experimented with going beyond the limits imposed on us. The use of such tools could have wider application in the everyday practices of therapists. The findings have significant implications for practice and training, as the challenges people and societies face cannot be adequately dealt with without tools to explicitly uncover and address normalisation and ableism.</p>

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Section: Powermentioning

confidence: 99%

Section: Powermentioning

confidence: 99%