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Therefore, Puar's intervention into incapacity research examines the ways during which the distinction of disability is produced and the way particular types of incapacity become valorized.
Intervening within the ways during which the binary of disabled and abled is produced through the lens of capacity and debility makes it possible to question the ways by which the difference of disability reifies an exceptionalism and simplified conceptualization of disability that only certain privileged disabled bodies can occupy (ibid.).
In this fashion, Puar's mission grasps at the nonidentical-how disability may be theorized when the concept of disability shouldn't be contained by processes of normativity. Puar's intervention is uncomfortable for incapacity studies insofar as she challenges the methods in which the sector of inquiry reproduces incapacity as an oppressed id and an aggrieved subject enacted via "wounded attachments" (Puar 2012, 157).
Puar's undertaking of rethinking disability is to move from incapacity to debility, not in order to "disavow the crucial political good points enabled by incapacity activists globally, however to ask a deconstruction of what ability and capacity imply, affective and otherwise, and to push for a broader politics of debility that destabilizes the seamless production of abled-bodies in relation to disability" (166).
In doing so, Puar asks: "How would our political panorama rework if it actively decentered the sustained reproduction and proliferation of the grieving topic, opening instead toward an affective politics, attentive to ecologies of sensation and switchpoints of bodily capacities, to habituations and unhabituations, to tendencies, multiple temporalities, and becomings?" (157).

Puar thus requires a non-anthropocentric affective politics that moves us away from distinctive aggrieved human topics whose injury can be converted into cultural capital.

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