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Purpose: This chapter proposes narrative allyship across ability as a practice in which nondisabled researchers work with disabled nonresearchers to co-construct a process that centers and acts on the knowledge contained in and expressed by the lived experience of the disabled nonresearchers. This chapter situates narrative allyship across ability in the landscape of other participatory research practices, with a particular focus on oral history as a social justice praxis.

Approach: In order to explore the potential of this practice, the author outlines and reflects on both the methodology of her oral history graduate thesis work, a narrative project with self-advocates with Down syndrome, and includes and analyzes reflections about narrative allyship from a self-advocate with Down syndrome.

Findings: The author proposes three guiding principles for research as narrative allyship across ability, namely that such research further the interests of narrators as the narrators define them, optimize the autonomy of narrators, and tell stories with, instead of about, narrators.

Implications: This chapter suggests the promise of research praxis as a form of allyship: redressing inequality by addressing power, acknowledging expertise in subjugated knowledges, and connecting research practices to desires for social change or political outcomes. The author models methods by which others might include in their research narrative work across ability and demonstrates the particular value of knowledge produced when researchers attend to the lived expertise of those with disabilities. The practice of narrative allyship across ability has the potential to bring a wide range of experiences and modes of expression into the domains of research, history, policy, and culture that would otherwise exclude them.

This chapter focuses on ways libraries can ensure the services and collections they provide do not exclude bisexual people and indulge in the “bi erasure” that is otherwise so prevalent in society. The authors share best practices for public, academic, and school libraries to add bisexual/pansexual titles to their collections, as well as provide programmatic tips that include the larger bisexual/pansexual community. Most importantly, the authors highlight community partners, advocacy organizations, or non-profits that can serve as potential collaborators as librarians brainstorm programming for bisexual/pansexual patrons. This chapter also contains staff training guidelines and resources for creating a more welcoming environment for bisexual/pansexual patrons. The chapter concludes with a list of resources that will help librarians make more inclusive collections’ decisions and resource guides. It’s purpose is to help libraries better serve bisexual/pansexual patrons who are undoubtedly already library users.

This chapter describes possible effects of the 2017 Endrew F. Supreme Court decision that raised the de minimus standard established in 1982 in Board of Education of the Hendrick Hudson School District v. Rowley. In Rowley, the court held school districts provided an appropriate education to students with disabilities by demonstrating that students' Individualized Education Programs (IEPs) are reasonably calculated to provide some educational benefit. In contrast, the Endrew F. decision requires IEPs to be reasonably calculated to provide progress that is appropriately ambitious in light of the child's circumstances. The implications of Endrew F. in the IEP process are delineated, including the importance of meaningful parent involvement; relevant and current statements of present levels of performance; challenging; ambitious and measurable goals; and frequent, systematic progress monitoring used to inform effective instructional changes that maximize student progress toward IEP goals. Finally, the authors discuss ways that Endrew F. may affect future litigation and that school districts may prepare to avoid possible litigation in the post-Endrew era.

The burden social theorists must be willing to accept, respond to, and act upon pertains to the difficulties that predictably accompany all efforts to convey to nontheorists the unwelcome fact of heteronomy – that as actors, we are not as autonomous as we were told and prefer to assume – and to spell out what heteronomy in the form in which it has been shaping the developmental trajectory of modern societies means for professional theorists. I introduce the concept of “vitacide,” designed to capture that termination of life is a potential vanishing point of the heteronomous processes that have been shaping modern societies continuing to accelerate and intensify in ways that prefigure our future, but not on our human or social terms. Heteronomy pointing toward vitacide should compel us as social theorists to consider critically both the constructive and destructive trajectory that social change appears to have been following for more than two centuries, irrespective of whether the resulting prospect is to our liking or not. In this context, the classical critical theorists of the early Frankfurt School, especially Max Horkheimer and Theodor W. Adorno, pursued what turned out to be an evolving interest in rackets, the authoritarian personality, and the administered society – concepts that served as foils for delineating the kind of theoretical stance that is becoming more and more important as we are moving into an increasingly uncertain future.

The Wicked Queen in both the Grimm and Disney versions of Snow White exists as a cautionary tale of female vanity. Despite these nefarious beginnings, contemporary versions of the character in children's and young adult fiction reimagine the Wicked Queen as pitiable. She is still a villain, but her actions are explained as the result of loneliness, parental abuse, and a persistent belief that she is not beautiful enough to be worthy of love. This change in the Wicked Queen's motivations from innate to circumstantial is reflected in the tagline for Valentino's Disney Villains series, ‘Evil Is Made, Not Born’. My reading of these new sympathetic depictions of the Wicked Queen builds on Cristina Santos's discussion of patriarchy and reproduction, as well as other critical discussions of fairy tales and gendered bodies. Focusing specifically on the magic mirror as metaphor, I discuss these new depictions of the Wicked Queen in the context of body dysmorphia. While these novels undo the good/bad and maiden/crone dichotomies of the fairy tale, these readings also shift much of the blame for the Wicked Queen's actions from innate failings of her gender (vanity) to the cultural structures surrounding female body image (dysmorphia). As contemporary reworkings of fairy tales seek to disrupt these narrative patterns and move away from harmful portrayals of gender, sexuality, aging, and physical disability, they risk falling into existing patterns linking mental illness to violence or evil.