Models of Disability - an overview by Marno Retief & Rantoa Letšosa

Models of Disability - an overview by Marno Retief & Rantoa Letšosa

• 1.
  Disability Studies AnneMarleen Olthof [email protected] Models of Disability an overview Retief, M. & Letšosa, R., 2018, ‘Models of disability: A brief overview’, HTS Teologiese Studies/ Theological Studies 74(1), a4738. https://doi.org/ 10.4102/hts.v74i1.4738
• 2.
  Anne Marleen Olthof [email protected] DisabilityStudies • Models of disability provide de fi nitions of disability. • Models of disability provide explanations of causal attribution and responsibility attributions. • Models of disability are based on (perceived) needs. • Models guide the formulation and implementation of policy. • Models of disability are not value neutral. • Models of disability determine which academic disciplines study and learn about people with disabilities. • Models of disability shape the self-identity of people with disabilities. • Models of disability can cause prejudice and discrimination. Models of Disability - why necessary?
• 3.
  Anne Marleen Olthof [email protected] DisabilityStudies Models of Disability - a brief overview The moral and/or religious model: Disability as an act of God The medical model: Disability as a disease The social model: Disability as a socially constructed phenomenon The limits model: Disability as embodied experience The identity model: Disability as an identity The human rights model: Disability as a human rights issue The cultural model: Disability as culture The charity model: Disability as victimhood The economic model: Disability as a challenge to productivity
• 4.
  Anne Marleen Olthof [email protected] DisabilityStudies The moral and/or religious model: Disability as an act of God The moral/religious model of disability is the oldest model of disability and is found in a number of religious traditions, including the Judeo-Christian tradition (Pardeck & Murphy 2012). Disability should be regarded as a punishment from God for a particular sin or sins that may have been committed by the person with disability. Sometimes the moral and/or religious model of disability perpetuates the myth of disability as mysticism or some kind of metaphysical blessing. According to the mysticism perspective of disability, the fact that one of the senses of a person is impaired inevitably heightens the functioning of other senses of that person, as well as granting him or her ‘special abilities to perceive, re fl ect, transcend, be spiritual’ (Olkin 1999). Although the moral and/or religious model of disability is no longer as prevalent as it was in in premodern times, the basic philosophy underlying the model is still frequently encountered in the way people reason when confronted with illness or disability (cf. Henderson & Bryan 2011; Rimmerman 2013).
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  Anne Marleen Olthof [email protected] DisabilityStudies The medical model: Disability as a disease From the mid-1800s onwards, the medical (or biomedical) model of disability began to gradually replace the moral and/or religious model in lieu of signi fi cant advances in the fi eld of medical science. Olkin (1999) outlines the basic characteristics of the medical model of disability: Disability is seen as a medical problem that resides in the individual. It is a defect in or failure of a bodily system and as such is inherently abnormal and pathological. The goals of intervention are cure, amelioration of the physical condition to the greatest extent possible, and rehabilitation (i.e., the adjustment of the person with the disability to the condition and to the environment). Persons with disabilities are expected to avail themselves of the variety of services offered to them and to spend time in the role of patient or learner being helped by trained professionals. (p. 26) Terms such as ‘invalid’, ‘cripple’, ‘spastic’, ‘handicapped’ and ‘retarded’ are all derived from the medical model (Creamer 2009:22). ‘The medical model of interpretation of disability projects a dualism which tends to categorise the able-bodied as somehow ‘better’ or superior to people with disabilities’.
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  Anne Marleen Olthof [email protected] DisabilityStudies The social model: Disability as a socially constructed phenomenon According to the social model (sometimes also referred to as the minority model), it is society ‘which disables people with impairments, and therefore any meaningful solution must be directed at societal change rather than individual adjustment and rehabilitation’ (Barnes, Mercer & Shakespeare 2010:163). Oliver (1981), a disabled activist and lecturer, who also coined the phrase ‘social model of disability’, stresses the need to focus on the social aspects of disability, especially how ‘the physical and social environment impose limitations upon certain categories of people’. From this point of view, disability is a socially constructed disadvantage, which is, in a very real sense, imposed on people with disabilities, constituting ‘a particular form of social oppression’ (UPIAS 1976). The social model of disability has had a profound in fl uence on how disability is understood in our time (Giddens 2006:282).
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  According to thelimits model of disability – a distinctly theological model of disability developed by Creamer (2009) – disability is best understood with reference to the notions of embodiment and ‘limitness’. According to the limits model, it is important that people accept the fact that all human beings experience some level of limitation in their everyday lives (Creamer 2009:109). Moreover, such limits are experienced to varying degrees during all the phases of our life (Creamer 2009:118). Rather than being something foreign to human experience, limits are as a matter of fact ‘a common, indeed quite unsurprising, aspect of being human’ (Creamer 2009:31). The limits model of disability has profound implications for how disability is understood. Firstly, it seeks to avoid categorisation such as ‘disabled’, ‘able- bodied’, ‘abnormal body’ or ‘normal body’, preferring to focus on ‘a web of related experiences’ that recognises – for example – that a person who is legally blind might have more in common with someone who wears glasses than someone who uses wheelchair (Creamer 2009:31). Anne Marleen Olthof [email protected] Disability Studies The limits model: Disability as embodied experience
• 8.
  Anne Marleen Olthof [email protected] DisabilityStudies The identity model: Disability as an identity Under the identity model, disability is a marker of membership in a minority identity, much like gender or race. Under an identity model, disability is primarily de fi ned by a social and political experience of the effects of a social system not designed with disabled people in mind. While the identity model owes much to the social model, it is less interested in the ways environments, policies, and institutions disable people, and more interested in forging a positive de fi nition of disability identity based on experiences and circumstances that have created a recognizable minority group called ‘people with disabilities’. (Brewer, 2012) The identity model has in fl uenced many in the disability community, inspiring people with disabilities to adopt a positive self-image that celebrates ‘disability pride’ (Darling & Heckert 2010:207). One of the major points of critique against the approach is that it seems to compel individuals to identify with a speci fi c group culture (Fraser 2003:26). A further point of critique is that the identity model negates the struggle for redistribution, failing to pay suf fi cient attention to the reality of economic inequality faced by people with disabilities (Fraser 2003:24).
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  Although some researcherstreat the social model and the human rights model as virtually synonymous, Degener (2017) highlights a number of important differences between them. Firstly, while the social model helps people to understand the underlying social factors that shape our understanding of disability, the human rights model moves beyond explanation, offering a theoretical framework for disability policy that emphasises the human dignity (Degener 2017:43). Secondly, the human rights model incorporates both fi rst and second generation human rights, in the sense that ‘it encompasses both sets of human rights, civil and political as well as economic, social and cultural rights’ (Degener 2017:44). Thirdly, while the social model mostly fails to appreciate the reality of pain and suffering in the lives of some people with disabilities, the human rights model respects the fact that some people with disabilities are indeed confronted by such challenging life situations and argues that such factors should be taken into account in the development of relevant social justice theories (Degener 2017:47). Fourthly, while the social model does not pay adequate attention to the importance of identity politics, the human rights model ‘offers room for minority and cultural identi fi cation’ (Degener 2017:49). Fifthly, while the social model is mostly critical of public health policies that advocate the prevention of impairment, the human rights model recognises the fact that properly formulated prevention policy may be regarded as an instance of human rights protection for people with disabilities (Degener 2017:52). Lastly, while the social model can helpfully explain why so many people with disabilities are living in poverty, the human rights model offers constructive proposals for improving the life situation of people with disabilities (Degener 2017:54). Anne Marleen Olthof [email protected] Disability Studies The human rights model: Disability as a human rights issue
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  The cultural modelof disability developed in the North American context, where disability studies have been approached in an interdisciplinary manner by a number of scholars working in the social sciences and humanities (cf. Michalko 2002; Titchkosky 2007). Junior and Schipper (2013:23) outline the primary characteristics of the cultural model, speci fi cally in terms of how it differs from the medical model and social model. While the medical model and the social model each focus on only one factor in their approach to disability, the cultural model focuses on a range of cultural factors. Such factors may include medical and social factors but are by no means limited to these factors. Accordingly, the cultural approach does not seek to de fi ne disability in any speci fi c way but rather focuses on how different notions of disability and non-disability operate in the context of a speci fi c culture. Anne Marleen Olthof [email protected] Disability Studies The cultural model: Disability as culture
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  According to thecharity model, people with disabilities are victims of circumstance who should be pitied. As Duyan (2007:71) explains, ‘The Charity Model sees people with disabilities as victims of their impairment. Their situation is tragic, and they are suffering’. Able-bodied people should therefore assist in whatever way possible, as ‘they need special services, special institutions, etc., because they are different’ (Duyan 2007:71). In contrast with the moral and/or religious model of disability, which has a largely negative view of people with disabilities, the charity model seeks to act to the bene fi t of people with disabilities, encouraging ‘humane treatment of persons with disabilities’ (Henderson & Bryan 2011:7–8). Many people in the disability community regard the charity model in a very negative light. The model is often seen as depicting people with disabilities as helpless, depressed and dependent on other people for care and protection, contributing to the preservation of harmful stereotypes and misconceptions(Seale 2006:10). Anne Marleen Olthof [email protected] Disability Studies The charity model: Disability as victimhood
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  The economic modelof disability approaches disability from the viewpoint of economic analysis, focusing on ‘the various disabling effects of an impairment on a person’s capabilities, and in particular on labour and employment capabilities’ (Armstrong, Noble & Rosenbaum 2006:151, original emphasis). While the economic model insists on the importance of ‘respect, accommodations, and civil rights to people with disabilities’, such concerns are subservient to the economic model’s estimation of a disabled person’s ability to work and contribute to the economy (Smart 2004:37). The economic model is often utilised by governments as a basic point of reference for formulating disability policy (Jordan 2008:193). The economic model of disability has been criticised for framing disability almost exclusively in terms of a cost– bene fi t analysis, neglecting to take other important factors into account (cf. Aylward, Cohen & Sawney 2013; Smart 2004). Anne Marleen Olthof [email protected] Disability Studies The economic model: Disability as a challenge to productivity