 Barnes (2018) responds that, because of this last feature, this account does not after all give sufficiently central place to bodily difference. In particular, she thinks it makes it hard to see how the bodily differences characteristic of disability could be, as the affirmation model has it, something to be proud of. They are, after all, picked out negatively, by reference to disadvantage and social exclusion. Bodily features picked out for their role in the struggle for disability justice seem to be a better candidate source of joy, identification, and pride. The success of Barnes’ response depends on how exactly disability pride is supposed to work, and on how exactly definitions like these are supposed to serve the interests of the struggle against injustice. Among other things, reflection on related cases involving racialized body features suggests that it is possible to take pride in something that others respond to in oppressive and stigmatizing ways. On this understanding, the pride is not in the oppression, but in the oppression-triggering feature itself or in a skillful or solidaristic response to oppression.