Passing as nondisabled complicates ethnic and queer studies’ analyses of how this seductive but psychically estranging access to privilege operates. Some of my friends, for example, have measured their regard for me by saying, “But I don’t think of you as disabled.” What they point to in such a compliment is the contradiction they find between their perception of me as a valuable, capable, loveable person and the cultural figure of the disabled person whom they take to be precisely my opposite: worthless, incapable, and unlovable. People with disabilities routinely announce that they do not consider themselves as disabled. Although they are often repudiating the literal meaning of the word disabled, their words nevertheless serve to disassociate them from the identity group of the disabled. Our culture offers profound disincentives and few rewards to identifying as disabled. The trouble with such statements is that they leave intact, without challenge, the oppressive stereotypes that permit, among other things, the unexamined use of disability terms such as crippled, lame, dumb, idiot, and moron as verbal gestures of derision. The refusal to claim disability identity is in part due to a lack of ways to understand or talk about disability that are not oppressive
Garland-Thomson (2008), Integrating Disability Transforming Feminist Theory