Category: Inclusive Practices

The ‘perfect fit’ – embracing authentic identities in online environments (intervention report)

The PDF of the report is available to download at the end of this post.

Dominator culture has tried to keep us all afraid, to make us choose safety instead of risk, sameness instead of diversity. Moving through that fear, finding out what connects us, reveling in our differences; this is the process that brings us closer, that gives us a world of shared values, of meaningful community.

bell hooks

The context

‘I notice that you use a shortened version of your name on your blog.’ ‘Yes… I do.’

When I first started at UAL in December 2021, I had some issues logging into my UAL account. A month passed, and after weeks of using my personal email and laptop and countless calls to MySupport, someone from IT explained that my name was ‘too long’ to fit in the system to create my username.

When Shani pointed this out in our second tutorial, it got me thinking. Why do I do that? And when did I decide to do that? Was it a choice I had consciously made, or was it one I had subconsciously taken to fit in?

Looking back, I’ve always tried to ‘fit in’ – be it in educational or professional, physical, or virtual spaces. I would choose which bits of my identity would fit, and which bits to leave at home. I wanted, and if am honest, still want to present in a way that allows me to ‘fit in’ into the systems. Sometimes, what that requires is communicated in subtle ways. Other times, it’s presented as a system requirement i.e. my name being too long for the system. The result either way is Yasaman becoming Yasi. A move that lets me ‘fit in’ so that my name wouldn’t appear so long or foreign in online spaces, and when coupled with choosing a profile picture, turns my identity into even more of a pick and mix.

This is just a snapshot of one moment in time. What about the other unseen moments at UAL where staff11 are made to feel like they must ‘fit in’ by the inherent design of technical, structural, and political systems? What if we were to challenge the narrative of ‘who gets to be at home, who gets to inhabit spaces (Ahmed, 2007) so that it is not about fitting in but creating a psychologically safe space where you can be authentically and comfortably yourself?

These questions are crucial in addressing the systemic barriers that many staff members, particularly those with intersecting marginalised identities, face in academic and professional settings. Acknowledging these challenges means that we can start to shift the narrative by cultivating online environments where diversity and differences are not just tolerated but celebrated. This shift in perspective aligns with bell hooks’ idea of ‘moving through fear’ to elicit connections while revelling in our differences. How can we design online spaces that are habitable for all, where individuals can bring their whole selves to their work without fear of judgment or exclusion?

Whilst I cannot always change existing systems, in my role as an online learning designer I have a responsibility to design proactively inclusive learning experiences. By encouraging people to share their stories, it becomes possible to weave a rich autoethnographic threadscape of experiences, that may exist only in the online space, but have the potential to reach far beyond digital boundaries.

The intervention

Fears about yourself prevent you from doing your best work. Fears about others prevent you from doing your own work.

David Bayles

In many professional environments, especially academia, there’s an unspoken assumption that those in power have a right to emotional and psychological comfort, often rooted in white, middle-class norms of professionalism (Garrett, 2022). This construct can pressure individuals, especially those from marginalised backgrounds, to assimilate or silence their authentic selves, forcing them to shape-shift in order to fit in.

What the data tells us

The UAL Staff Survey (Winter 2023) revealed concerning results regarding staff authenticity, sense of belonging and perceived value of their background and experience at work.

When asked to respond to the statement ‘I feel I can be my true self at work’, 15% of participants strongly disagreed and 22% of participants were ambivalent. UAL staff member’s sense of belonging to UAL declined from the previous year’s survey. This suggests that over a third of staff members may not feel comfortable expressing their authentic selves in the workplace and I think this warrants further exploration. Similarly, only 50% of participants felt that their ‘background, difference and lived experience were valued at the University’, with 30% actively disagreeing with this statement. (Appendix 2).

Intervention aims

Through my intervention, I aim to challenge this by creating a space where the sharing of lived experiences is actively encouraged and celebrated. I hope this might help dismantle invisible structures built on an idealised, yet exclusionary version of ‘normal’ and redefine professionalism in our digital learning spaces.

My intervention forms part of a continuous professional development (CPD) module called ‘Fundamentals’ which we ask unit leads who will be working with UAL Online to complete prior to starting the learning design process.

The intervention creates a space where educators can reflect on their own intersecting identities and lived experiences and consider how these shape and inform their teaching approaches. By bridging the gap between personal authenticity and professional practice, we model the importance of this approach for student engagement. We also foster a culture where vulnerability is rewarded and sharing the parts of ourselves that we fear ‘won’t fit’ strengthens the fabric of care and compassion that underpins our teaching and learning.

How does it work?

The activity is called ‘Voices of practice’ and is designed, built, and hosted on Moodle. It is a standalone, modular activity that could be integrated into any CPD course tailored for teaching, technical or support staff. It is designed to be run asynchronously and is created using the ‘Database’ activity type on Moodle. (Appendix 1)

Culturally relevant pedagogy and mattering

The learning design approach brings in critical and culturally relevant pedagogic principles, encouraging teaching staff to bring their existing knowledge, whole selves and lived experiences to their professional praxis, much like we ask students to do (Ladson-Billings, 1995).

The intervention embraces the principle that ‘mattering is not about if you fit or not, it is about being valued.’ (Felton and Weston, 2021). The concept of mattering as opposed to belonging is far more nuanced, especially for marginalised individuals who are historically disempowered and who might feel that ‘belonging to a community’ is beyond their reach.

Theoretical framework

Critical pedagogy and intersectionality are valuable frameworks for starting to engage with these issues. One of the strengths of intersectionality lies in the recognition that unique lived experiences and challenges faced by individuals with intersecting identities shape their perspectives on and their approaches to education and educational spaces. I argue that this recognition (and what my intervention hopefully addresses) could be a step towards empowering ‘teaching staff […] to bring the things that make them the most human to their planning and instruction.” (Martin, 2020) whilst eliciting the ‘potential coalitions’ between intersecting identities and teaching praxis. (Crenshaw, 2006).

Activity design

The activity makes use of ‘stem statements’ to prompt open-minded reflexive thinking as opposed to ‘one-and-done’ answers that are given as answers.

Instead of asking:

‘What has your journey in online education been shaped by?’

We can change this to:

‘My journey in education has been shaped by… (this could include personal experiences, cultural background, or professional achievements).

This is a small change of phraseology which promotes open-ended reflection, rather than answering the question for answering the question’s sake. Stem questions don’t have right or wrong answers – and is a small linguistic change that can result in big changes. I managed to get one response to the activity within the timeframe for writing this report, which I thought was interesting in it’s depth of response (Appendix 3).

The selected photo was taken at LCC whilst studying MA in Academic Practice and I remember when I nervously hopped onto the tube expecting to have eyes judging me, but it is surprisingly quiet. At the universities in England wearing a sari is quite unheard of and, given it was my first experience of this, I felt strangely nauseous, exposed, and apprehensive – yet comfortable. After hearing compliments from peers, I felt at ease. Thereafter, I came to a decision by choice to wear the sari at UAL not because it has been imposed on me, but in essence, I am showing who I am in the sari and I’m owning it with pride in the UK and showing that it is professional attire for a UK university and/or any employment outside of India.

I embark on learning and creating high quality opportunities that are required for students learning across online courses, modules and degrees. I will look to develop spaces that encourage and support inclusive practice in a variety of subjects. My expertise is in leveraging in-depth knowledge and experience in Textiles, Art, Fashion & Design to provide relevant information and first-hand experience. I have used blended learning for the number of teaching assignments delivered at UAL since Covid and I am continuing to improve ways to deliver and promote engaged learning ensuring students have an enjoyable educational experience.

Anonymised response

Reflecting on feedback

My tutorials with Shani helped me in terms of revising my proposed intervention. Originally, I wanted to design an activity around developing feelings of psychological safety for online students. Upon reflection, I think that my desire to ‘fit in’ with the others in my peer group and across my cohort influenced my thinking. I wanted to do something with students to ‘fit in’ with my peers who all work closely with students either in a teaching, technical or support capacity. But, my only interaction with students is indirect, and not in a teaching capacity. After presenting my originally proposed intervention to my peer group, it was interesting to hear that many of their suggestions around facilitating psychologically safe environments were largely rooted in residential and tangible practices (sending booklets to students, etc.), which prompts the question of whether it is possible to facilitate such environments online.

Final thoughts

In the future, this activity could be expanded into a resource or workshop to help teaching staff develop a critical professional praxis. This approach would encourage educators to consider the ‘moral, social, and political aspects of their actions, leading to more coherent and informed teaching practices’ (Francisco, Forssten Seiser and Grice, 2021). Additionally, it could include resources that promote reflexive thinking about identity in relation to professional praxis.

Moving beyond the concept of ‘fitting in’ towards designing environments where individuals can be authentically themselves, aligns with Lorde’s powerful statement that ‘the visibility that makes us most vulnerable is that which also is the greatest source of our strength.’ (Lorde, 1984). Only by willing to stand out, can we be outstanding.

For now, the focus is on designing moments that show respect and care for the souls of our educators (and in turn, our students). This approach acknowledges that tutors, like students, bring valuable, diverse experiences to the learning space. As Martin (2020) asks, ‘How successful can teachers be in honoring student backgrounds if their own are disregarded?’ By creating a space for tutors to explore and express their intersecting identities, we empower them to bring their whole selves to their teaching practice.

A genius is the one most like himself

Thelonious Monk

With all that being said, let me re-introduce myself. Hi, I am Yasaman…but as I don’t want to break the system 😉 you can call me Yasi.

[1624 words]

Bibliography

Ahmed, S. (2012) On being included: Racism and diversity in institutional life. Durham, N.C: Duke University Press.

Bayles, D. and Orland, T. (2023) Art & Fear. Souvenir Press.

Crenshaw, K. (1991) ‘Mapping the Margins: Intersectionality, Identity politics, and Violence against Women of Color’, Stanford Law Review, 43(6), pp. 1241–1299. Available at: https://doi.org/10.2307/1229039.

Felten, P. and Weston, H. (2021) Is ‘mattering’ a more helpful way of thinking about student belonging at university? Edinburgh: Media Hopper Create, The University of Edinburgh. Available at: https://media.ed.ac.uk/media/1_xv45vrlp (Accessed: 20 June 2024).

Francisco, S., Forssten Seiser, A. and Grice, C. (2021) ‘Professional learning that enables the development of critical praxis’, Professional Development in Education, pp. 1–15. Available at: https://doi.org/10.1080/19415257.2021.1879228.

Garrett, R. (2024) ‘Racism shapes careers: career trajectories and imagined futures of racialised minority PhDs in UK higher education’, Globalisation, Societies and Education, pp. 1–15. Available at: https://doi.org/10.1080/14767724.2024.2307886.

hooks, b. (2003) Teaching community : a pedagogy of hope. New York: Routledge.

Ladson-Billings, G. (1995) ‘Toward a Theory of Culturally Relevant Pedagogy’, American Educational Research Journal, 32(3), pp. 465-491.

Lorde, A. (1984) Sister outsider. New York: Penguin Books.

Martin, J.G. (2020) ‘Teaching without Fear: Psychological Safety Can Alter the Professional Learning Landscape.’, Learning Professional, 41(2), pp. 36–38.

UAL Staff Survey (2024) London: People Insight, pp. 1–13.

Appendix

Appendix 1: Screenshot of the activity in Moodle


Appendix 2: Screenshot from the UAL Staff Survey 2023


Appendix 3: Screenshot of tutor response

  1. Throughout this report, I use the terms staff, teaching staff, tutors, unit leads and educators interchangeably to refer to those who interact with students in any capacity. I didn’t want to use terms like ‘academics’ or ‘instructors’ because I think this supports the notion of imparting knowledge in a didactic way. ↩︎
YT_Intervention_Report_2024-2Download

#3 Bodies out of place – embodied spaces of higher education

Spaces also take shape by being orientated around some bodies, more than others… After all, institutions provide collective or public spaces. When we describe institutions as ‘being’ white (institutional whiteness), we are pointing to how institutional spaces are shaped by the proximity of some bodies and not others: white bodies gather, and cohere to form the edges of such spaces.

Ahmed, 2007

Sara Ahmed’s concept of ‘institutional whiteness’ is an interesting lens to view the invisible yet perceivable boundaries that define and shape who does-or-does-not-belong within academic spaces.

A cold climate

Higher education institutions, typically celebrated as spaces that provide knowledge and progress, are also spaces that perpetuate a ‘cold climate’ that hinders the success of BPOC students. This climate is ’caused by institutional racism and racism micro-aggressions’ (Tate, 2019). This cold climate, Shirley Ann Tate suggests, contributes to the attainment gap which means that students cannot go on to postgraduate study which in turn ‘continues to reproduce academia as white.’ This sentiment is echoed in Rhianna Garret’s article, where two interviewed PhD students saw academia as a space ‘that failed to support their intersectional identities as students’ (Garrett, 8).

Academic spaces don’t physically displace subjugated groups and bodies, but they perpetuate the systemic manner in which educational policies, practices and processes privilege certain groups at the expense of others.

Reproducing structural inequalities

One of these educational policies is the Baseline Assessment highlighted in Alice Bradbury’s article. Bradbury analyses this policy using critical race theory as a framework to identify how this policy (which on the surface seems unproblematic and not-disadvantageous) disproportionately disadvantages bilingual learners (often from ‘minoritised groups’) by failing to account for their linguistic diversity and thereby contributing to a ‘tacit intentionality’ that perpetuates white dominance at the very start of a child’s schooling experience.

A proposed idea that stood out to me from Bradbury’s article was that educational policies tend to romanticise bilingualism when it involves European languages, but not when they are seen as immigrant languages, thereby perpetuating ‘the dominance of the English-speaking (mainly white) majority, through the under-assessment of the marginalised linguistic (and often racialised) Other. (Bradbury, 2020). The idea that there are certain identity traits (socio, linguistic or cultural) that are seen as ‘safe’ by a dominant majority is captured well in this video from Goodness Gracious Me, which I remember watching with my parents who immigrated to the UK in the 1970s. Sanjeev Bhaskar’s character looks down on the immigrant character, but will never be seen as equal to the white British character, an inequality he internalises in his attitude towards his former compatriot.


Change beyond performance

Inclusive teaching and learning is more than including diverse perspectives in the curriculum. It demands structural changes in teaching methods so that we create environments that genuinely value and incorporate lived experiences. (Sadiq, 2023). The challenge lies in ensuring that we create psychologically safe environments where students can integrate their lived experience without fear of their identity being displaced by the bodies that seek to de-voice anyone posing a ‘threat’ at the periphery of ‘institutional whiteness.’, a scenario exemplified by former LCF student, Romero Bryan:

I wanted to explore my culture, in terms of reggae music and the dancehall scene, being I am originally Jamaican, with links to Cuba also. Unfortunately, it was frowned upon by the tutors. I guess they were scared they couldn’t relate to my experiences… It was very much a Western approach to the subject areas you were allowed to explore. Anything outside of that was a no-go zone.

Romero Bryan, Shades of Noir, 2020

Conclusion

By recognising how spaces are orientated around certain bodies, we can begin to dismantle the barriers that exclude others. As Ibram X. Kendi states, the ‘only way to undo racism is to consistently identify and describe it—and then dismantle it.’ The journey towards a truly inclusive education system is exactly that, a journey. It requires persistent commitment to embracing the discomfort that comes with deep, meaningful change. Only then can we create educational spaces where all bodies feel they belong, and more importantly, that they matter.

(545 words)

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References

Ahmed, S. (2007) Queer Phenomenology : Orientations, Objects, Others. Erscheinungsort Nicht Ermittelbar: Duke University Press.

Bradbury, A. (2019) ‘A critical race theory framework for education policy analysis: the case of bilingual learners and assessment policy in England’, Race Ethnicity and Education, 23(2), pp. 1–20. Available at: https://doi.org/10.1080/13613324.2019.1599338.

Channel 4. (2020) The School That Tried to End Racism. [Online}. Youtube. 30 June. Available at: https://www.youtube.com/watch?v=1I3wJ7pJUjg

Garrett, R. (2024) ‘Racism shapes careers: career trajectories and imagined futures of racialised minority PhDs in UK higher education’, Globalisation, Societies and Education, pp. 1–15. Available at: https://doi.org/10.1080/14767724.2024.2307886.

Inclusive Practice: Alchemy – Transformation in Social Justice Teaching. (2020) Shades Of Noir. Available at: https://shadesofnoir.org.uk/journals/inclusive-practice/ (Accessed: 21 June 2024).

Kendi, I.X. (2023) How to Be an Antiracist. One World.

Sadiq, A. (2023) Diversity, Equity & Inclusion. Learning how to get it right. TEDx [Online}. Youtube. 2 March. Available at: https://www.youtube.com/watch?v=HR4wz1b54hw

Tate, S.A. (2018) Tackling the ‘BPOC’ Attainment Gap in UK Universities [Online]. Youtube. TEDx/Re:Act, Royal School of Speech & Drama. October. Available at: https://www.youtube.com/watch?v=UPMuuJrfawQ

#2 (Un)veiling the complexity of identity

‌While there have been serious attempts at integrating issues of sexual, racial, class, and national difference within feminist theory, questions regarding religious difference have remained largely unexplored.

Saba Mahmood, Politics of Piety

Religious difference can often be overlooked as an intersection. I will look to explore this in more detail, using Crenshaw’s theory of intersectionality as a way to address the ‘single-issue analyses that intersectionality challenges.’ (Crenshaw, 1989). This blog post explores how faith, particularly for female Muslims, intertwines with other aspects of identity to shape lived experiences.

Embodied intersectionality

I’m particularly interested in the concepts of ‘embodied intersectionality’ (Mirza, 2013) and ’embodied practices,’ such as wearing the hijab to explore how these practices serve as expressions of faith but also as markers of broader social and cultural identities.

The hijab, which provides Muslim women with an ‘inner strength’, can simultaneously be used as a weapon against them. As Mirza states, the veil is ‘given a symbolic meaning that goes far beyond its actual religious or social status’. (Mirza, 2013). This contradiction highlights the need for a framework that moves beyond simplistic, essentialist notions about ethnicity, tradition, and religion. (Mirza, 2013).

Is intersectionality enough?

While Crenshaw’s framework of intersectionality provides a multi-layered approach to understand the discrimination and complex lived experiences of Muslim women in relation to the hijab, I am not sure how, in practical terms, it could be applied to mitigate the ‘persistent view that equates the veil with oppression itself’ (Rekis, 2023). This application of intersectionality is something I am struggling with. If intersectionality as an applied framework becomes the lens through which we see everyone, that might risk us prioritising group identity and moving away from Crenshaw’s original use of the term as an explanation for multi-dimensional discrimination against black women in legal contexts. Emphasising collective identity could also be a way of allowing for racialised stereotypes to come to the fore. I think there’s a balancing act to be achieved between prioritising group and individual identities – so they affect but don’t define our lived experiences. I know this is a grey area, and in keeping with the nature of this unit I don’t think it’s a time to come to concrete answers but more so to allow for deeper reflection. I’m curious to know what my blog group thinks about this!

An autoethnographic approach

I wonder if adopting an autoethnographic approach might help to bridge the gap between the individual and group views of identity.

As a method, autoethnography:

  1. Uses personal narratives as the basis to explore intersectionality
  2. Emphasises the connection between identity negotiations and embodied practices (micro-level) and the socio–cultural context (the macro-level)
  3. Focuses on the situated perspectives of those living at the intersections to highlight the nuances within a marginalised group.

In my context (online PGT) I could design activities that support students to develop their own intersectional autoethnographic narratives – prompting them to articulate how systems of power and privilege manifest in their own creative practice and how their work is perceived by others.

Conclusion

UAL data shows student religious affiliation declining year on year. We shouldn’t, however, disregard religion or underestimate the connection it has with race and gender. This would constitute an epistemic injustice (Rekis, 2023).

By centering subjugated voices and their embodied intersectional experiences, we can develop a deeper sense of care and empathy. Through intersectional autoethnography, we honour individual narratives while illuminating the intricate threads that weave our collective identities together to form an intricate threadscape that transcends reductionist approaches.

(550 words)

P.s. I love this (now viral) clip displaying the care and empathy that I believe can be developed in all arenas of life.

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References

Adams, T.E., Stacy Holman Jones and Ellis, C. (2021) Handbook of Autoethnography. Routledge.

Crenshaw, K. (1989) Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics, University of Chicago Legal Forum. Available at: http://chicagounbound.uchicago.edu/uclf/vol1989/iss1/8.

Mahmood, S. (2005). Politics of Piety: The Islamic Revival and the Feminist Subject (REV-Revised). Princeton University Press. https://doi.org/10.2307/j.ctvct00cf

Mirza, H.S. (2013) ‘“A second skin”: Embodied intersectionality, transnationalism and narratives of identity and belonging among Muslim women in Britain’, Women’s Studies International Forum, 36, pp. 5–15.

Rekis, J. (2023) ‘Religious Identity and Epistemic Injustice: An Intersectional Account’, Hypatia, 38(4), pp. 779–800. Available at: https://doi.org/10.1017/hyp.2023.86.

Artwork: Yui Yamamoto, 2021 MA Performance: Design and Practice, Central Saint Martins, UAL | Photograph: Alys Tomlinson

#1 ‘Potential coalitions’ between intersectionality and disability

Blog Task #1

There is labor in attending to what recedes from view

Sara Ahmed, 2012

This blog explores how Kimberlé Crenshaw’s theory of intersectionality (that we looked at as part of the first workshop) helps us understand how various forms of discrimination can compound the experiences of individuals with intersecting identities, including race, disability, gender identity and sexual identity.

While watching the interviews, it became clear that intersections play a critical role in shaping the experiences of each individual discussed. The interviews reveal recurring themes and differing perspectives that are crucial for understanding their experiences more comprehensively through the lens of ‘potential coalitions‘ between race, gender and disability. (Crenshaw, 2006).

Intersecting identities

Ade’s lived experience illustrates how societal structures can ‘disable’ individuals by preventing full participation in society. His perspectives on the lack of accessible transport and buildings reminded me of a training session run by the UAL Disability team. In this session, UAL Head of Disability Service Caroline Huntley introduced the social model of disability, which posits that disability is caused by the way society is structured, rather than by a person’s impairment.

Ade’s experience as a black male Paralympian means that he ‘intersects disability and race’ and recognises that addressing them separately does little in terms of progress. As a trans man who is neurodiverse and queer, Chay Brown encounters layers of misunderstanding and discrimination that necessitate advocacy that acknowledges ‘multiple grounds of identity’ (Crenshaw, 2006). This acknowledgement can help to avoid what Crenshaw refers to as ‘mutual elisions’ that are potentially areas of tension and conflict.

Exclusion in creative arts education

Christine Sun Kim discusses how she was turned away from taking creative art classes at high school and university. The lack of support class highlights that disabled students are often denied them of the opportunities that their peers have access to.

Through her creative work, Christine asks us to reconsider accessibility and what ‘normal’ communication might look like. A lot of Christine’s work has parallels with the universal design in learning (UDL) principles. I thought her idea of ‘captioning the world’ and making it more accessible to all was a telling reminder that we do live in a society that is designed in an inherently disadvantageous way to people with impairments.

How this applies to my role

Acknowledging the lived experiences of students with intersecting identities means that we can enhance their learning environments. We must make our educational spaces (physical and online) welcoming for all groups of students, following the principles of UDL. This involves recognising the barriers that disabled and neurodiverse students face and actively working to remove them, upholding the Public Sector Equality Duty of ‘advancing equality of opportunity between people who have a protected characteristic and those who do not.’ (UAL Equality, Inclusion and Diversity Annual Report 2022/2023). In my role as an online learning designer, I need to be proactively designing inclusivity and accessibility into the curriculum and not treating it as an afterthought. There are small wins such as ensuring that multimedia content is appropriately captioned, clear and accessible language is used, (avoiding jargon and acronyms), and providing multiple formats for course materials to cater to various learning preferences and needs.

As quoted at the start of the blog, ‘we must attend what recedes from view’ (Ahmed, 20212) if we want to to truly create an inclusive educational environment that values and supports everyone.

(550 words)

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References

‌Ahmed, S. (2012) On being included: Racism and diversity in institutional life. Durham, N.C: Duke University Press.

CAST (2018) Universal Design for Learning Guidelines Version 2.2, UDL Guidelines. CAST. Available at: https://udlguidelines.cast.org/.

Crenshaw, K. (1991) ‘Mapping the Margins: Intersectionality, Identity politics, and Violence against Women of Color’, Stanford Law Review, 43(6), pp. 1241–1299. Available at: https://doi.org/10.2307/1229039.

UAL, Equality, Diversity and Inclusion (2022). Available at: https://www.arts.ac.uk/__data/assets/pdf_file/0015/432141/SPCB23435-EDI-report-2022-23.pdf (Accessed: 29 April 2024).

Disclaimer

  • I am aware that the social model of disability does have some limitations and might now be viewed as outdated, but I do not go into this in this blog.

‌