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Bejoian, L.M. (2006). Nondualistic paradigms in disability studies and Buddhism: Creating bridges for theoretical practice. Disability Studies Quarterly, 26(3). Retrieved from http://dsq-sds.org/article/view/723/900
• Were they, in fact, in total agreement with Charlton's assessment? Perhaps so. Conceivably the incongruence of their belief about disability and their Buddhist belief was more about Buddhism as they knew it as opposed to what Buddhism is prescribed in the scriptures to be (p. 2).
• If disability is to be fully and consistently included in all life experiences, spirituality must be reconsidered and reclaimed within the discourse. Critiques of Buddhism, or any other belief system for that matter, are limited when they do not fully represent and delve into the main tenets of those systems and bring them into current social human contexts.
• She still heard discriminative comments and saw prejudice—she’s not saying Tibetan Buddhists are civil activists.
• The Mahayana tradition is focused on achieving enlightened status for the benefit of all beings and freeing all others of suffering and leading them to an enlightened state.
• Many have elaborated upon the idea of karma and base on it their critique of Buddhism's perspective that disability is a result of past life bad deeds, evil, and/or immorality, and thus based on retribution (Charlton, 1998; Miles, 2000). The reliance on this interpretation of karma is misguided and limited.
• Tibetan Buddhist ideas on people with disabilities are not limited to a superficial understanding of the "karma theory." People misinterpret what the doctrine says.
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