Disability in Japan by Carolyn S. Stevens

By Carolyn S. Stevens

Disability and persistent sickness represents a distinct form of cultural range, the "other" to "normal" able-bodiedness. such a lot stories of incapacity reflect on incapacity in North American or eu contexts; and stories of range in Japan examine ethnic and cultural range, yet now not the variations coming up from incapacity. This booklet accordingly breaks new flooring, either for students of incapacity experiences and for eastern reports students. It charts the background and nature of incapacity in Japan, discusses coverage and legislation in relation to incapacity, examines caregiving and accessibility, and explores how incapacity is seen in Japan. in the course of the e-book highlights the strain among person accountability and country intervention, the problems touching on how deal with incapacity is paid for, and the particular challenge of the way Japan is delivering deal with its huge and extending inhabitants of aged humans.

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7 A relational or interactive approach also allows for variability in the ‘personal attitudes and motivation’ of individuals (61). Personally, I have found the interactive model of disability as proposed by Shakespeare to be congruent with my understanding from the point of view of a mother of a child with a severe intellectual disability, whose life is a quite different experience from that of those who are impaired visually, or who are deaf, for example. In my experience, profound intellectual disability cuts across all human abilities, whether they are communicative, social or physical.

This rationalization is then used to invoke happenstance to explain practices that harm people with disabilities’ (155). Put bluntly, the mainstream wants to believe that abled people are ‘nice’ to people with disabilities, so when bad things happen, it is an accident or a mistake rather than a premeditated action or a result of ‘ableism’ (discrimination against people with disabilities). To expose this fallacy, people with disabilities – as well as those without – have taken public action to highlight the inequities that they face in an ‘ableist’ society.

It will weigh heavily on those who do. ’ (Law 1998: 394) The fierceness of these warnings not to dishonour the grown Leech Child echo the fear that envelops interactions between people with and without disabilities; cross-culturally we have seen how the mainstream may recoil from interaction with disability (as described by Murphy 1987). Meanwhile, the abandonment of Disability in the Japanese context 25 the Leech Child results in fear of retribution as well as sincere regret. This notion mirrors the general belief in Japan that kami (deities) require enshrinement and that there may be dire earthly consequences if they are not; one cares for the kami who auspiciously preside over nature, but one is always mindful of the carelessness or missteps that might cause disaster.

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