Letter of the Day | Myth of the able-bodied

THE EDITOR, Madam:

Each year, the International Day of Persons with Disabilities prompts reflection. Yet, what is needed is a profound global paradigm shift. The very phrase “persons with disabilities” itself is a misnomer. As eloquently noted by a speaker, every human possesses a range of abilities. None of us is complete; we are all works in progress. Despite this truth, societies persist in perpetuating a false binary: some are “abled”, others “disabled,” privileging one while subtly marginalising the other.

Disability theologian Deborah Beth Creamer challenges this dichotomy, asserting it is both illusory and harmful. She introduces the limits model of disability, which emphasises that limitations, fluidity, and interdependence are inherent in human life. Impairment is not an anomaly but a normal facet of our shared humanity. We are not divided into two separate groups — abled and disabled — but form a single community, each individual embodying a unique array of strengths and vulnerabilities. The real issue, Creamer argues, lies not in impairment itself but in societal structures that favour some bodies over others — from inaccessible infrastructure to prejudicial attitudes.

The Gleaner editorial of December 6 echoes this theological perspective: Jamaica continues to organise itself as if equality for persons with disabilities is optional rather than fundamental to justice. Our built environment, education system, and employment practices still assume a mythical ‘normal’ body.

However, Hurricane Melissa reveals a stark truth: in an instant, anyone’s capacity can be stripped away. Storms level the ground of human ability, reminding us that we are all limited, dependent, and fragile.

As Jamaica rebuilds post-Hurricane Melissa, we stand at a historic crossroads — an opportunity to reshape our society around the principle of differing abilities. Urban planning must adopt universal design, not as a favour to a minority, but as a recognition of human diversity. Disaster preparedness should incorporate accessible communication, mobility aids, and shelters suitable for all abilities. Reconstruction efforts must involve consultation with persons with disabilities — viewing them as experts in resilience, adaptation, and navigating inaccessible systems.

Religious communities, often influenced by biblical narratives of healing that suggest disability contradicts divine image, must instead embrace Creamer’s insight: disability is compatible with holiness, and persons with disabilities possess epistemological gifts vital to the collective good.

Ultimately, the question is not whether some Jamaicans have disabilities. The pressing question is whether Jamaica will finally recognise that all Jamaicans have differing abilities — and commit to building a society inclusive of everyone.

FR. DONALD CHAMBERS

frdond63@hotmail.com