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Disability is a complex aspect of human experience that is often misunderstood and misrepresented in society.  Even with advancements in laws and greater visibility, the prevailing cultural perspective tends to view disability primarily as a deficiency rather than as part of the rich tapestry of human diversity. 
 

As Lennard J. Davis points out, this perspective stems from the “hegemony of the norm,” where the idealised able-bodied person becomes the unspoken standard against which everyone else is judged. This normative viewpoint not only pushes disabled individuals to the margins but also misrepresents the concept of inclusion itself.
One clear illustration of this issue can be found in the politics of space. Aimi Hamraie's research into accessible design shows that our physical environments often unintentionally reinforce exclusion. 
 

Features such as ramps, elevators, and clear signage are not just practical solutions; they reflect our collective commitment to inclusion. When we treat accessibility as an afterthought, it reveals a deeper discomfort with who is considered part of society. 

 

Hamraie emphasises that “access is a form of collective world-building,” highlighting that the fight for disability justice is inherently linked to the pursuit of spatial justice.
 

This issue extends beyond just physical spaces and into the realm of representation. The media often portrays disability in simplistic ways, either as a source of inspiration or tragedy, which reduces complex human experiences to mere clichés. 
 

Rosemarie Garland-Thomson critiques this phenomenon as the “normate narrative,” where disabled characters are primarily there to impart lessons or evoke sympathy. 
 

Such narrow portrayals not only dehumanise disabled people but also obscure the systemic obstacles they face. Therefore, true recognition of disability must move beyond mere sentimentality to fundamentally address the structures that shape real lives.
 

Mental health issues are similarly affected by this reductive approach. Although awareness initiatives have become more common, they often focus on individual problems while neglecting the broader social and economic influences that contribute to mental health struggles. 
 

Michel Foucault’s concept of the medical gaze is relevant here; by labelling certain mental states as pathological, institutions divert attention from their own complicity in creating psychological distress. A more ethical response would prioritise community support, caring relationships, and equitable distribution of resources.
 

In conclusion, addressing disability calls for a fundamental rethinking of our social agreements and responsibilities. 
 

As Judith Butler reminds us, “recognition is not only a philosophical problem but a political one.” Acknowledging disability means challenging the limitations of our current systems and committing to their redesign. 
 

This effort is not just about making accommodations but about driving real transformation. To “crip” the frame is to reject conventional norms, embrace the variety of human experiences, and create a society where differences are valued rather than seen as obstacles to overcome.