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Therefore, Puar's intervention into disability studies examines the methods wherein the distinction of disability is produced and how explicit types of incapacity turn out to be valorized. Intervening in the ways by which the binary of disabled and abled is produced by means of the lens of capacity and debility makes it potential to question the ways during which the distinction of disability reifies an exceptionalism and simplified conceptualization of disability that solely certain privileged disabled bodies can occupy (ibid.). In this manner, Puar's mission grasps at the nonidentical-how disability may be theorized when the concept of incapacity is just not contained by processes of normativity. Puar's intervention is uncomfortable for incapacity research insofar as she challenges the methods in which the sphere of inquiry reproduces incapacity as an oppressed identity and an aggrieved subject enacted by way of "wounded attachments" (Puar 2012, 157). Puar's project of rethinking disability is to move from incapacity to debility, not with a purpose to "disavow the essential political features enabled by incapacity activists globally, but to ask a deconstruction of what ability and capability mean, affective and in any other case, and to push for a broader politics of debility that destabilizes the seamless production of abled-our bodies in relation to incapacity" (166). In doing so, Puar asks: "How would our political landscape transform if it actively decentered the sustained reproduction and proliferation of the grieving topic, opening as a substitute toward an affective politics, attentive to ecologies of sensation and switchpoints of bodily capacities, to habituations and unhabituations, to tendencies, a number of temporalities, and becomings?" (157). Puar thus requires a non-anthropocentric affective politics that strikes us away from distinctive aggrieved human subjects whose harm can be transformed into cultural capital.

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