We the tender organs know that access is not distributive -- there is a hierarchy of access that privileges able bodies. When a disabled body enters the abled landscape, we are forced to advocate for our own inclusion. We are seen as narcissists when we advocate for our own inclusion, whether in the medical industrial complex, academia, or at the grocery store. Each day is an obstacle course: buildings with stairs and pity stares, sensory overloads and the constant pressure to get ourselves "fixed" by a medical-industrial complex that seeks to erase us from existence. When we do ask for our own inclusion and advocate for ourselves we are called whiny, needy, "troublemakers". We tender organs are placed in "special needs" categories and told that we should "just be happy to be included at all". The stereotype of the narcissistic disabled person is an able-bodied tool of exclusion that denies us access to political citizenship.Siebers 02 (Professor Tobin Siebers from the University of Michigan, “Tender Organs, Narcissism, and Identity Politics,” Published 2002 in “Disability Studies: Enabling the Humanities” by Modern Language Association of America: New York. ISBN 0-87352-980-4 pg 47-49) dsWhat Freud and the entire tradition … enabling political action into an impediment.

 We the tender organs cannot defend the legalization of organ sales in the United States because there would be no access to those organs for disabled bodies. The resolution is constructed out of reach of disabled bodies. No regulations exist on the initial evaluation phases of receiving an organ transplant, making doctors the deciders of who lives and dies. This creates an insider trading market of healthy bodies -- the heroic donor who willingly sacrificed so that someone else could be spared, the valiant donor who struggles courageously against their illness and arrives triumphantly at the top of the donor list, and the doctors who stand as gatekeepers for it all.

Sommerville 96 (Ann Sommerville, at the time the head of medical ethics for BMA. 24 Aug 1996. “A view from the back of the queue” BMJ. 1996 Aug; 313:499.) sbbAt first glance then, this … more equal than others.

 We the tender organs from the moment of our disability -- whether at birth or later on -- our bodies are presumed dead. Once the evidence of our impending decomposition is made apparent, we are no longer allowed to be “saved”. Our disability makes our deaths that much more obvious, because we can no longer live a "full" life. Allowing us to participate in the organ transplant process would be a waste of an organ. Impairment is used as a benchmark to restrict access to life-saving medical procedures.

Belkin 12 (Lisa Belkin, 10 years as medical reporter for the New York Times, and author of “First Do No Harm,” a book about medical ethics, writing for the Huffington Post. “Denying A Transplant To A 'Retarded' Child?” 16 Jan 2012. http://www.huffingtonpost.com/lisa-belkin/denying-transplant_b_1207630.html) sbbKidneys, all human organs, are among … would make it a waste of an organ.

 We the tender organs know that the world is built for able bodies without recognition that able bodiedness is a temporary circumstance. We must always navigate an able bodied world filled by advocating for our own inclusion. We are seen as invaders to the able bodied world, invaders to be cast out or put down.

Campbell 08 (Fiona Kumari Campbell, disability author and professor at Griffith University, “Exploring internalized ableism using critical race theory” Disability & Society, Vol. 23, No. 2, March 2008, 151–162) sbbFoucault’s (1976, 1980) theorization of power as … impairment as an outlaw ontology.

 We the tender organs still have to advocate for accessibility in this space -- academia only ever accommodates us after we spend our precious resources to make sure we can participate. Absent our own advocacy we wouldn’t be allowed to access academia, which always short-circuits our ability to have meaningful participation in educational spaces like debate.Kroeger 10 (Sue, “The Social Justice Perspective”, Journal of Postsecondary Education and Disability: Special Issue: Disability Studies, Volume 23, Number 1, 2010) elBecause we typically and mostly … different from their nondisabled peers?

 We the tender organs demand that there be nothing about us without us -- that is, we will not be left behind while able bodies decide what is the best form of accommodation for us, while educational institutions put us in “special needs” boxes and make us feel guilty and ashamed for needing additional help, we cannot allow debate to continue without an interjection of disability thought and consciousness. BRACE 14 (“BUILDING RADICAL ACCESSIBLE COMMUNITIES EVERYWHERE” 7 Apr 2014 “briefly on meds and death and the state” http://radicalaccessiblecommunities.wordpress.com/2014/04/07/briefly-on-meds-and-death-and-the-state/) sbbI have huge philosophical and political … basic as death. Like, literally.We the tender organs know that debate needs more disability consciousness. This space must be a fluid conversation between educating and educators, a space where we can examine difference, expose stereotypes, and create a critical pedagogy that can remake the social and physical landscapes of the university. Only the aff can create access to political citizenship.Wilson et al 02 (Cynthia Lewiecki-Wilson is an associate professor of English at Miami University, James C. Wilson is a professor of Writing at Univesity of Cincinnati, “Constructing a Third Space: Disability Studies, the Teaching of English, and Institutional Transformation.” Published 2002 in “Disability Studies: Enabling the Humanities” by Modern Language Association of America: New York. ISBN 0-87352-980-4 pg 306-307) dsAs we are conceptualizing it, … the university to other, larger, social spaces?We the tender organs know that you will someday join us. Able bodiedness is only a temporary state of being -- we are all in a state of decomposition. Human life must be interdependent for the survival of all of us. The ballot is a referendum on who lives and dies.Siebers 02 (Professor Tobin Siebers from the University of Michigan, “Tender Organs, Narcissism, and Identity Politics,” Published 2002 in “Disability Studies: Enabling the Humanities” by Modern Language Association of America: New York. ISBN 0-87352-980-4 pg 53) dsLet it be recognized that physical …the tender organs are not narcissists.