*Please see video for an audio version of this blog post, with in-depth reflections added on:

https://youtu.be/YBIiY9a9BGE

What is a Model OF DISABILITY?

A model of disability is a theoretical framework used by academics, professionals, and policymakers to shape how society understands and interacts with disability. These models are not fixed; they evolve alongside disability studies and social attitudes. They provide a lens through which we can analyse barriers, advocate for rights, and influence societal change.

The Social Model: A Transformational Outlook

The social model of disability argues that people are disabled by societal barriers rather than by their conditions. First coined in 1983 by Mike Oliver, this model shifts the focus from individual limitations to external obstacles (Oliver, 1983). For example, a blind person isn’t inherently disabled by their lack of sight; rather, they are disabled by inaccessible environments, such as a lack of braille signage or digital content without screen reader compatibility. The social model pushes for systemic changes—improved accessibility, inclusive education, and equitable employment opportunities—to remove these barriers (Barnes, 2012).

The Medical Model: Disability as a Deficit

The medical model of disability views disability as a biological or medical deficit that should be treated, cured, or managed (Tom Shakespeare, 2006). This model frames disability as a personal problem requiring medical intervention, often ignoring social or environmental factors. For instance, a blind person would be seen as someone who needs corrective treatments, like surgery, glasses, and assistive devices, rather than someone who requires structural accessibility solutions in society—like tactile paving before steps or contrasting colours at the edge of steps to prevent falls.

It’s concerning how often blind individuals fall onto train tracks due to the lack of tactile paving before the drop. Critiques of the medical model emerged in the 1980s, notably through the work of Thomas Shakespeaere, who argued that the model failed to consider poverty, discrimination, and environmental barriers (Tom Shakespeare, 1996). This critique helped lay the foundation for the social model’s growing influence.

Another example I’d like to share is one from personal experience. As a blind person registered as Severely Sight Impaired (SSI), it only takes turning on bright lights for me to feel less disabled. Unfortunately, many environments, from restaurants and holistic events to education settings, prefer dim lighting. I may be blind, but I am made to feel disabled when I am denied a support worker in employment or when a teacher doesn’t use bold black pens to mark my work. I am made to feel disabled when my creative problem-solving to navigate everyday sighted situations is overlooked, and instead, I am labelled as disabled.

The Charity Model: Disability as Tragedy

The charity model of disability depicts disabled people as passive recipients of aid, evoking sympathy rather than empowerment (Barnes & Mercer, 2003). Many fundraising campaigns, particularly those involving children, rely on emotional appeals to encourage donations by pulling on heartstrings. While charity can provide essential support, this model often reinforces harmful stereotypes by portraying disability as something to pity.

We often unconsciously absorb these narratives from media and advertisements. When was the last time you saw a disabled person represented authentically—without an appeal for sympathy or an underlying message of pity? The way disability is portrayed shapes public perception and, in turn, how society treats individuals with health conditions (Swain & French, 2000).

The Political and Relationship Model

The political and relationship model, as explored in Alison Kafer’s 2013 publication Feminist, Queer, Crip, argues that disability is deeply political. It emphasises the need for systemic change and relational understanding, where the experiences of disabled individuals are shaped not just by their conditions but by policies, legal rights, and social relationships (Kafer, 2013).

The Cultural Model of Disability

The cultural model of disability highlights how disability is perceived and represented within different communities (Tom Shakespeare, 2006). A key example is the Deaf community, which often sees Deafness as a cultural and linguistic identity rather than a disability (Ladd, 2003). Sign language, for example, is not a ‘fix’ for Deaf people but a rich and valid form of communication. Similarly, blind individuals navigate the world with adaptive techniques, and cultural shifts toward inclusivity can redefine societal perceptions of blindness.

Disability as Part of the Human Experience

The affirmative and humanistic viewpoints recognise disability as a natural part of human diversity rather than an inherent problem to be solved (Swain & French, 2000). By framing disability as a valid way of being rather than a defect, these perspectives promote self-acceptance, dignity, and agency. Imagine how different the world would be if we created inclusive spaces that recognised everyone’s strengths and worked together rather than imposing ableist structures.

Practical Applications of the Social Model

When accessibility measures are implemented, disability ceases to be a barrier. For example, a blind student may struggle in traditional classroom settings but thrive when accommodations are made—such as using bold black pens on whiteboards, providing screen reader-compatible materials, or allowing verbal rather than written responses. While blind individuals may still need to exert additional effort due to increased sensory processing, simple adaptations can level the playing field (Barnes, 2012).

The Religious/Moral Model: Disability and Spirituality

The religious or moral model interprets disability through cultural and spiritual lenses (Miles, 1995). In some traditions, health conditions are viewed as a test from a higher power. For instance, in Christianity, it may be seen as a divine trial, while in Hinduism, it is sometimes linked to karma from past lives (Sharma, 2001). This model can frame disability positively, as a spiritual gift, but it can also promote harmful beliefs—such as the idea that disability is a form of punishment or requires divine intervention.

As someone living with sight loss, I truly believe that my condition—and everything that comes with it—is a gift, given to me to create positive social change. The universe knows I can handle it, and that I can weave it into my presence authentically and boldly, with strength and passion.

Grieving was a necessary part of the process, but it was made unnecessarily difficult by a world that made me feel abnormal, as if I were missing out on life. I remember an old friend telling me, when I was denied a provisional driver’s license, “You’re going to miss out on the best day of your life—the day you pass your driving test.”

Comments like these seep into a person’s psyche, but they are just a small part of the much larger issue—the relentless messaging from all directions, whether in social media, film, or culture, that frames disability as loss. It took time to filter out the noise and see the truth: my sight loss is not a limitation but a gift.

Moving Forward: Disability as a Collective Responsibility

Rather than seeing disabled individuals as separate from society, the social and cultural models encourage a collective responsibility for accessibility. When we design environments with inclusivity in mind, everyone benefits—whether it’s tactile paving for blind individuals or ramps and automatic doors for wheelchair users.

By shifting the narrative away from deficit-based models and towards empowerment, we can build a society that thrives on diversity and values all individuals, regardless of ability.

References

• Barnes, Colin. Understanding Disability: From Theory to Practice. Polity Press, 2012.

• Barnes, Colin & Mercer, Geoffrey. Disability. Polity Press, 2003.

• Kafer, Alison. Feminist, Queer, Crip. Indiana University Press, 2013.

• Ladd, Paddy. Understanding Deaf Culture: In Search of Deafhood. Multilingual Matters, 2003.

• Miles, M. Disability in an Eastern Religious Context. Journal of Disability & Society, 1995.

• Oliver, Mike. Social Work with Disabled People. Macmillan, 1983.

• Sharma, Arvind. Classical Hindu Thought: An Introduction. Oxford University Press, 2001.

• Shakespeare, Tom. Disability Rights and Wrongs. Routledge, 2006.

• Swain, John & French, Sally. Disability on Equal Terms. SAGE Publications, 2000.