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Therefore, Puar's intervention into incapacity research examines the ways wherein the distinction of incapacity is produced and the way specific types of incapacity turn out to be valorized. Intervening in the ways wherein the binary of disabled and abled is produced through the lens of capability and debility makes it attainable to query the ways through which the distinction of disability reifies an exceptionalism and simplified conceptualization of disability that solely sure privileged disabled bodies can occupy (ibid.). In this way, Puar's venture grasps on the nonidentical-how disability may be theorized when the concept of disability is not contained by processes of normativity. Puar's intervention is uncomfortable for disability research insofar as she challenges the ways wherein the sector of inquiry reproduces disability as an oppressed identity and an aggrieved topic enacted by means of "wounded attachments" (Puar 2012, 157). Puar's venture of rethinking incapacity is to move from incapacity to debility, not with a view to "disavow the crucial political positive factors enabled by incapacity activists globally, but to invite a deconstruction of what skill and capacity mean, affective and in any other case, and to push for a broader politics of debility that destabilizes the seamless manufacturing of abled-bodies in relation to disability" (166). In doing so, Puar asks: "How would our political panorama rework if it actively decentered the sustained reproduction and proliferation of the grieving subject, opening as an alternative towards an affective politics, attentive to ecologies of sensation and switchpoints of bodily capacities, to habituations and unhabituations, to tendencies, a number of temporalities, and becomings?" (157). Puar thus calls for a non-anthropocentric affective politics that strikes us away from distinctive aggrieved human topics whose harm will be converted into cultural capital.

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