Systemic barriers persist in higher education despite policy shifts: How neoliberal metrics and institutional inertia exclude disabled students

Indigenous knowledge systems often view disability as a natural part of human diversity, with communal support structures ensuring inclusion in education and social life. Western higher education, however, has historically erased these perspectives, replacing them with medicalized and individualistic models that pathologize disability. Indigenous scholars like Leroy Little Bear argue that colonial education systems were designed to assimilate and exclude, a legacy that persists in modern universities. The lack of integration of indigenous disability frameworks in academic policies reflects this ongoing erasure.

The exclusion of disabled students in higher education has roots in eugenics and the medical model of disability, which framed disability as a personal tragedy requiring institutional control. The 19th-century rise of 'scientific' racism and ableism in academia led to policies barring disabled students from universities, a legacy that persists in modern 'gatekeeping' practices like entrance exams and standardized testing. The 1970s disability rights movement challenged these structures, but neoliberal reforms in the 1990s reframed accessibility as a marketable 'inclusion' rather than a rights-based issue. Universities today still operate within these historical constraints, prioritizing efficiency over equity.

Cross-culturally, disability is often framed as a communal responsibility rather than an individual burden, as seen in the Māori concept of 'manaakitanga' (care and support) or the Japanese 'ibasho' (a place of belonging). In contrast, Western higher education systems prioritize individual achievement and productivity, which inherently excludes those who do not fit the 'abled' norm. The lack of cross-cultural perspectives in disability policies reflects a broader failure to decolonize education systems. However, some universities, like the University of Waikato in New Zealand, have begun integrating indigenous disability frameworks into their policies.

Research in disability studies and universal design demonstrates that accessibility is not a binary (accessible/inaccessible) but a spectrum shaped by environmental and institutional barriers. Studies show that accommodations like extended exam time or assistive technologies are effective but underutilized due to stigma and resource constraints. The scientific consensus supports the social model of disability, which frames barriers as systemic rather than inherent to the individual. However, universities often prioritize cost-saving measures over evidence-based accessibility reforms.

Artistic and spiritual traditions often challenge ableist norms by centering disabled voices and experiences, as seen in the works of Frida Kahlo or the Deaf art movement. Disability justice activists like Patty Berne emphasize the intersection of disability with race, gender, and class, framing it as a spiritual and creative force for systemic change. Many indigenous cultures view disability as a gift or a role within the community, contrasting with Western narratives of pity or inspiration porn. However, these perspectives are rarely integrated into academic disability policies.

Future models of higher education must prioritize universal design and decolonized curricula to ensure accessibility for all students, moving beyond tokenistic accommodations. Scenario planning suggests that universities adopting 'disability-led' design processes, where disabled students co-create policies, will see improved outcomes and innovation. The rise of AI and digital education presents both opportunities (e.g., adaptive technologies) and risks (e.g., algorithmic bias) for disabled students. Long-term systemic change requires dismantling neoliberal metrics and replacing them with equity-centered accountability frameworks.

Disabled students of color, LGBTQ+ disabled students, and those with intersecting marginalized identities face compounded barriers in higher education, yet their voices are often excluded from policy discussions. Studies show that Black disabled students are disproportionately disciplined and excluded from STEM fields, reflecting broader systemic racism. Indigenous disabled students often experience cultural erasure in academic settings, where Western knowledge systems dominate. The lack of representation in disability advocacy groups further silences these voices, perpetuating exclusion.