An excellent existential book that discusses intersections of religion, disability, and the whys behind it all. Don't expect direct answers though.
Below is a snippet from a post I made about this book for a university class (Minor SPOILERS):
One thing that stood out to me was how Antonetta twist spiritually associated disability myths into a positive framing. Instead of seeing disability as “’a signifier of sacred or ritual processes’” (Quayson 46 qtd. in Dolmage 44), Antonetta frames this as inevitable, if not necessary, for the evolutionary process:
“It is evident that God loves diversity. Perhaps the universe is constructed according to a principle of maximum diversity. The principle of maximum diversity says that the laws of nature, and the initial conditions at the beginning of time, are such as to make the universe as interesting as possible. As a result, life is possible but not too easy. Maximum diversity often leads to maximum stress.” (71).
In other words, disability and, in Antonetta’s case, neurodiversity is part of, if one believes in a God, a guided evolutionary process—a necessary component to maximize diversity. However, she also recognizes the mental strain such diversity can cause, framing it as a necessary-but-difficult process that goes against traditional homogeny: ”We have imagined ourselves as being not just God’s image but an image that replicates shiny and alike as sequins on a gown. But some of us, maybe many of us, are more like our distant cousins than like one another” (28, underline mine). Going against long-held tropes of “‘normal’ as a valid and useful standard” that cuases our society to react as if, “all efforts should be made to bring the deviant back to as close to normal as possible, and if that is not possible, to eliminate the deviant" (OToole 22).
She uses this framework to suggest that the result of the societal problems that are associated with mental illness are caused by abusing this necessity/inevitable outcome, “And [God] pushes that australopithecine intelligence along until one day it says, Let me invent chemicals for these people. Let me see if the chemicals work at making them act normal, or at least more normal, and maybe in the process I’ll make some money” (71). In this moment, societal issues (e.g., disruptive behaviors cause by people that are neurodivergent) are viewed as the result of neurotypical choices that are exploitative and designed to force conformity. This goes against the myth of “disability as evil” that frames disabled people as “a repository of evil” that frames disabilities in a light that “the evil or lack of the disabled figure is a way to establish the virtue and character of the nondisabled protagonist” (Dolmage 41). To sum up, disruptive behaviors are seen as a result of exploitative neurotypicals rather than any inherent wrong with neurodivergent people.
After showing disability as a possible evolutionary necessity, Antonetta then shows the line between neurotypicality, and neurodiversity may be less of a categorical difference than a variation of human development. Before she lists her own organizational proclivities, she establishes the sorting habits of our past relatives: “you would notice the s. sapiens site already demonstrating a sense of order: a spot for piling wood, a spot for hacking out axes, a spot for sleep. We are a compulsive people. There is a place in our world just for reindeer bones, for tusks, for fire” (131). She later shows how this tendency is still present, suggesting that neurodiversity is, instead of a evil deviance, a natural part of the human experience “I have paintings on the walls, and a stove at one end of my living room … interesting in that our 50,000-year-ago humans would feel at home with my choices, and not just the practical choice of heat. Art bloomed on their walls [too]” (132, brackets mine).
To sum up: not only is neurodiversity a natural result of the evolution, but Antonetta is suggesting that this natural process resist homogeny and that this process shows the line between neurodivergent and neurotypical may not be disguisable from “normal” human behavior. Any problems are the result of neurotypical people trying to fit Neurodivergence into the neurotypical box. Furthermore, she goes against the idea that disability can be a sign of Devine judgement by including God in this evolutionary process.
What do you guys think? Am I reading too much into her passages? Any thoughts I didn’t mention?