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Skip to main content. Log In Sign Up. The Amputee Body Desired: Beauty Destabilized? Disability Re-valued? Amputee women are so fine and Amputer, Per Koren Solvang. Sex Disabil Per Solvang Published online: Dedicated to this fascination are a number of English language web-sites as well as gatherings for amputation devotees to meet in person. This phenomenon stirs debate among disability activists.

I dated a woman, when I was in my mid-twenties, who had been in a car accident when she was a teenager in Korea. She was very beautiful. Follow. Okay! I've received so many questions about how I made this arm. .. See more. Leg Cast, Romper, Braces, Pretty, Legs, Beautiful Women, Bones. She told her date that her aching leg (which, of course, was fine) needed me as a woman and my relationships with men,” says Stephanie.

Some women with amputation find the devotees disgusting fetishists, while others feel that their bodies are valued in a manner they welcome. The article discusses both the aims of male devotees and the reactions they gather from females with amputation.

Regarding disability, the debate on the devotee issue is located in a nexus between seeing disability as a defect that should be eradicated, or as a trait that holds potential for the celebration of difference. As for beauty, the devotees adhere to standard con- ceptions of attractiveness in all other matters outside of amputations. This makes their contribution to the evaluation of beauty standards limited, but significant. On an existential level, the disabled body represents the undesirable.

It is a threat Amputee women are so fine the wholeness of the self [1]. As a subject out of place and a threat to the order of things, bodies labeled disabled are rejected and feared Woman want nsa Conklin. Amputee women are so fine

On a sociological level, the concept of os is rooted in two constructs of the welfare state—inability to participate in working life and medical pathology. In a welfare state, the disabled are singled out as needy, in a system that supports those not P.

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Olavs plass, Oslo, Norway e-mail: In womdn, this makes the disabled body an Amputee women are so fine state and an object for rejection or rehabilitation. The view of the disabled body as pathological and unwanted is challenged in two ways. In Disability Studies, the British social model writers point out that disability is not primarily a medical condition but an economical, political and cultural suppression.

I'm a double above the knee amputee, just lost my legs with in a two years Unless they were missing a couple digits, that'd still be fine, but I like a man I've seen extremely attractive looking women but they're ugly inside. Rak amputee in the park crutching and beautiful stump. by Ampl One Legged Amputee girl with Double Crutches walking. by Amputee. Explore jerry lutgring's board "amputee women with peglegs" on Pinterest. Lace Wigs, No One Likes Me, Today Is My Birthday, Beautiful Legs, to amputate her leg because of medical reasons, she's reinvented herself as a cyborg pop star.

They understand disability as a state of subordination shared with ethnic minorities, disadvantaged Amputee women are so fine classes, gay and lesbian people, and women. Disability is not womrn a bodily state to be normalized and rehabili- tated [4, 5]. The other challenge to the pathological view focuses on the possible aesthetic and intellectual value of disability. Several examples of this trend can be identified.

Neurological conditions such as Dyslexia and Tourette Syndrome are recognized as closely linked to abilities wwomen as spatial thinking and creativity [6, 7].

Physical deformities are given attention in marketing and photography as representing difference [8]. Here, difference does not indicate pathology, but instead the special uniqueness of the self that is highly prized within contemporary culture Amputee women are so fine.

A radical position, which may be subsumed under the trend of valuing dis- ability, is that of the amputation admirer. This is a category of people divided into three subgroups.

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First, there are the devotees. Secondly, there are the pretenders, who use wheelchairs, crutches, Amputee women are so fine aids, etc. In FebruaryAm;utee phenomenon became Amputee women are so fine centre of a debate in Britain when a surgeon at a private clinic in Scotland conducted leg amputations on two wan- nabe amputees [10].

Amputation admirers first appeared in contact advertisements as men seeking romantic and sexual relationships with women amputees [11]. Secondly they were recognized, initially, as case descriptions in psychiatry. The devotees were assigned the diagnosis of acrotomphilia, and the wannabes labeled with apotemnophilia. Thirdly, the amputation admirers have been recognized by disability organizations.

These organizations have a reluctance, and often hostile attitude toward this desire, labeling it as a perversion. Finally, the people in this group are trying to normalize themselves.

The devotees see their desire in terms of generally understood rela- tionships between certain female body characteristics, such as large breasts and red hair, and corresponding male desires. In this, they are supported Amputee women are so fine welcomed by a significant group of amputee women.

The wannabes see their interests in the same light as body modifications such as piercing and tattoo. Some wannabes are even defining their desire as one variation on altering the body through the practice of aesthetic surgery.

Amputee women are so fine important issue in the admiration field is the relation between devotees and women with Amputee women are so fine. Here, the negative valuation of the disabled body is potentially challenged by social relations between the disabled and the non-dis- abled, and provides a sharp focus on how disability is constructed as a relation between body and society.

The key questions raised are: Rather, the body is socially constructed, even when labeled as reality [1, 12]. In disability studies, two discourses Fuck a women Mexicali tonight the disabled body are identified. The first is founded in modernist thinking and defined by the keyword, normality. The second, founded in postmodernist thinking, is defined by the keyword, difference. Two examples are summed up in Table 1.

Mike Oliver [4, 13] has introduced the question of normality or difference, from a Marxist perspective, in considering the disabled as a suppressed group. The disabled are suppressed both by medical discourse defining them as bodily defective and dependent, and by economic institutions defining the disabled as unsuitable to participate in working life. He relates this suppression to the concept of normality.

The concept of difference, according to Oliver, points in utopian directions. The disabled themselves seek Amputee women are so fine for being different and claim their right to live their lives as full citizens.

They are not dis-abled, but differently abled. Difference or Amputee women are so fine is a key question also for Stiker [14]. He points out that the obsession Lonely women seeking casual sex Chicago modern society with normality defines the disabled as secondary citizens in need of support to achieve the norm.

Female amputees grapple with prosthetics for men paint my toenails,” she says , “because it's cute, and I want to be as regular as possible. Rak amputee in the park crutching and beautiful stump. by Ampl One Legged Amputee girl with Double Crutches walking. by Amputee. She told her date that her aching leg (which, of course, was fine) needed me as a woman and my relationships with men,” says Stephanie.

He Amputee women are so fine rehabilitation ide- ology as a ruling principle for policies on the disabled. With reference to pre-modern perceptions of disability, in the first edition of his book Stiker nominates the anti- psychiatry movements as a promising empirical case that makes a potential contri- bution to understanding disability through difference.

He clearly states the celebration of Amputee women are so fine as a road to human life, and that the passion for similarity is a potential for social violence leading to repression and rejection. The female able body is identified as an object for desire and the disabled body as an object of disgust: If the male gaze makes the normative female a sexual spectacle, then the stare sculpts the disabled subject into a grotesque spectacle.

The stare is the gaze intensified, framing her body as an icon of deviance [12, p. The Sexy canadian granny as an icon of deviance will make all desire into a perversion.

The female body is also perceived as a possibility for change. One possible strategy, according to Morgan [16], is to destabilize the beautiful by demanding ugliness. Her examples include creams to wrinkle skin and surgery for pulling breasts down. The able-bodied woman suggesting ugliness is in a different situation to the female amputee, but the amputee body is also a possible Amputee women are so fine for destabilising the beautiful.

An alliance between amputee women and devotees could be a way of accomplishing a goal of destabilization. Amputee women are so fine

Ugliness has Amputee women are so fine held its own fascination, its own kind of splendour. In the 18th and early 20th centuries, the freak show was a site for the display of spectacular bodies, many of which it was possible to label ugly [17]. The freak is a historical figure made out of certain bodies. womenn

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In the freak show era, people with disabled bodies had to present themselves to a public in Amputee women are so fine to receive an income. In the developed welfare state, the disabled must present the body for ability measurement in order to receive support Cranston Rhode Island sex discreet, 18, 19].

In the beauty-fixated culture of late modernity, amputee women are presented with the possibility of displaying themselves without pros- theses to a small group of men desiring their stump s.


At the same time, they Amputee women are so fine being labeled as women giving themselves over to sexual perverts. In many cultures people disable themselves, for example the famous mutilated lips among Ubange women; the widespread piercing and tattooing among western youth can also be seen as body mutilation. In this way, there is a cultural potential for appreciation of a wide range of body forms.

Harlan Hahn womrn raises the question of whether disability can be beautiful. His answer is yes, with reference to the examples mentioned above. This will imply a Amputee women are so fine of conformist visions of beauty [20], and a provision of greater possi- bilities for appreciation of the disabled body. One such possibility is found in the relation, devotee—female amputee; but to what extent does it represent such an appreciation?

How the devotees were studied Wkmen have two empirical sources for understanding the devotee phenomenon, the reactions to it, and the relations between women with aputation and devotees.

The first source is the Internet. Those involved in the field have established a consider- able number of web sites, two of which are of special importance.

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The first is d-links. It is regularly updated and revised, and it reviews most known internet sites of relevance.

It has received fewer updates lately. A supplement site, devguide has been established.

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I have conducted a short review of both sites. Some of the linked sites were evaluated to present valuable material for my research questions.

From these I made printouts of the most relevant parts. Also, some magazines fnie with general disability issues have proved to contain valuable material, especially on the voices of women with disabilities.