16 Working Towards the Affirmation of Fatness and Impairment Ramanpreet Annie Bahra and James Overboe The essence of this chapter is to bring forward a new way of thinking, where spasms or other impairments or fatness as simply matter can be generative and creative as expressions of life. Within Deleuzeguattarian affect, non-normative bodily capacities are understood to be innately creative and joyous. However, joy in this stance does not only refer to a positive outcome; in fact, there are various versions of joy, such as painful, confusing and disruptive joy, felt when affirming the materiality that is fatness and disability. We share a dialogue on how difference is experienced under the personal and imper- sonal registers as we think through affect and exposure. We offer a reconceptualization of fatness and spasms within the affective realm while questioning what can a fat and disabled body do? Thus, Affect Studies and a new materialist approach allows the exploration of the co-presence of fat- ness, disability, race and gender as a creative site in of offering a bodily- becoming that allows for possibilities of different forms of life and affects through exposure. This project is an experiment for both of us as authors working towards conceptualizing a shift in register from the personal to the impersonal. The personal register is organized through a “politics of recognition” operational- ized through dialectics. Hegemonic social actors make meaning of the social world. Transgressive politics are employed to transform the social world whereby people are no longer marginalized and are recognized as worthy social actors within the depth and breadth of humanity. Within the imper- sonal register rather than dialectic or binary thinking, singularities are how life is expressed. The impersonal singularities of fat, racialized flesh, or impair- ments are parts of the atomistic body and can erupt through the containment of the individual and communicate with other singularities outside the body as well as those within. This communication eschews the politics of recogni- tion with its reliance upon naming, classifying, and ranking through judg- ment, in favour of the erotics of exposure, a state of communication that testifies to our striving towards a possible continuity of being beyond the prison of the self (Hardt, 2002). Drawing on Erin Manning, we ask, “When do we honour significantly different bodies and ask what they can do, instead of jumping to the conclusion that they are simply deficient?” (2016, p. 4).