Kersch-Pryor Aff

1ac UMKC

“Nitch’i, meaning wind, air or atmosphere, as conceived by the Navajo, is endowed with powers that are not acknowledged by western culture. Suffusing all of nature, Holy Wind gives life, thought, speech, and the power of motion to all living things and serves as the means of communication between all elements of the living world”. (Mcneley p 1 Holy Wind and Navajo Philosophy, 0816507244).“Nitch’i, meaning wind, air or atmosphere, as conceived by the Navajo, is endowed with powers that are not acknowledged by western culture. Suffusing all of nature, Holy Wind gives life, thought, speech, and the power of motion to all living things and serves as the means of communication between all elements of the living world”. (Mcneley p 1 Holy Wind and Navajo Philosophy, 0816507244).

For one speaker addressing the National Congress of American Indians, the Wind gives direction and structure:

"In early days we were close to nature. We judged time, weather conditions, and many things by the elements - the good earth, the blue sky, the flying of geese, and the changing winds. We looked to these for guidance and answers. Our prayers and thanksgiving were said to the four winds - to the East, from whence the new day was born; to the South, which sent the warm breeze which gave a feeling of comfort; to the West, which ended the day and brought rest; and to the North, the Mother of winter whose sharp air awakened a time of preparation for the long days ahead. We lived by God's hand through nature and evaluated the changing winds to tell us or warn us of what was ahead. Today we are again evaluating the changing winds. May we be strong in spirit and equal to our Fathers of another day in reading the signs accurately and interpreting them wisely. May Wah-Kon-Tah, the Great Spirit, look down upon us, guide us, inspire us, and give us courage and wisdom. Above all, may He look down upon us and be pleased."
(Unknown Speaker addressing the National Congress of American Indians in the mid 1960's, http://www.youngwarriors.net/static/pdf/resources/sacred_teachings/in_the_early_days.pdf ). 

For Black Elk, it constitutes and mimics the way that time and the planet operate:
You have noticed that everything as Indian does is in a circle, and that is because the Power of the World always works in circles, and everything tries to be round..... The Sky is round, and I have heard that the earth is round like a ball, and so are all the stars. The wind, in its greatest power, whirls. Birds make their nest in circles, for theirs is the same religion as ours.... Even the seasons form a great circle in their changing, and always come back again to where they were. The life of a man is a circle from childhood to childhood, and so it is in everything where power moves.
(Black Elk Oglala Sioux Holy Man, http://www.ilhawaii.net/~stony/quotes.html ).

Many indigenous peoples include the power of wind as part of their creation stories or different story-

tellings for their nation, one example of the Hopi nation who tell stories of the relationship between Yaponcha - the wind - (a holy god) and young Hopi men who attempt to manage and control the wind. Their attempt at interfering with the wind leads to massive heat waves. In the end the Hopi fellows would release Yaponcha and reach an agreement with the wind.
(story of Yaponcha, http://www.firstpeople.us/FP-Html-Legends/Yaponcha_The_Wind_God-Hopi.html ).

The reflections into these ways of knowing about the wind structure our criticism of western relationships to energy and the cosmos. The western mind often gives neither room, validation, nor possibility to the viewpoints of Indigenous peoples especially in the context of the environment. This founds the basis of a false ontological scientific reaction. We must begin to see the possibility that the wind gives to us and is not an object we can manipulate
Zimmerman 2006 [Mary Jane, Ph. D., Discussion Leader Being Nature’s Mind: Indigenous Ways of Knowing and Planetary Consciousness February 2, 2006, http://www.earthspirituality.org/archive/zimmerman_seminar.htm

In this section I will describe … which we see (86).

Additionally, The massive consumption and extraction of energy resources is a product of a form of thinking that has no regard for cultural concepts of sacredness. These policies and approaches completely disregard the cultural viewpoints of indigenous peoples and how they approach the question of the environment. We would be fundamentally incompetent to just offer a new policy to offset this – the problem is one of thought.

In light of this, we would like to provide the viewpoint of Tom Goldtooth, a member of the Dine Nation and of Dakota heritage, this is Goldtooth in 2010:
Tom B.K. Goldtooth is the Executive Director of The Indigenous Environmental Network, a network of indigenous communities worldwide. He is a leader of environmental and climate justice issues and the rights of Indigenous peoples. He is co-producer of an award-winning documentary Drumbeat For Mother Earth, which addresses the effects of bio-accumulative chemicals on indigenous communities. Wicazo Sa Review, fall 2010, The State of Indigenous America Series: Earth Mother, Piñons, and Apple Pie, pp 11-28, 2010.

The United States … ecosystems.

In reverence to the above criticisms made by several native americans about energy policy, we would like to begin the discussion of the question of structures of thinking and liberation. The late Vine Deloria Jr. offers a problem with thinking in today’s society, this is Vine Deloria Jr. 1999:
Vine Deloria Jr 1999 [Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land, p101-102]

If there were … of their applications for admission.

Our criticism of status quo policymaking and energy policy is tied to the very same question that Deloria poses, why can we assume that a mere adjustment in where and how we get our energy can we make productive strides to alter the mentalities that have brought us to the brink of collapse. Our task is not to provide a mere new policy to usurp the current crisis in energy, that crisis has been an ongoing one for centuries. The only thing that changes about that crisis is the form that it takes. We must begin with the fundamental questions of knowledge and our orientations to the world. It is a tale of historical accident and arrogance that we have become intertwined to the belief that Western thinking holds the absolute claim to knowledge, Deloria refutes this and offers a different possibility for thinking, this is Deloria in 1999
Vine Deloria Jr 1999 [Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land, 102-105

Example after example … of reality.

It is fundamentally insufficient to offer a genuine affirmation of the resolution that merely states that a United States federal government should increase incentives for Wind energy in the United States. One of the downfalls of western thinking is its drive towards abstraction – it is in the context of the Dine nation, the  Western Shoshone nation, the Dakota nations, the Cherokee nations and a litany of other nations inside the geographic United States that energy production happens. To affirm the words of the resolution would merely be substituting old words with new words. 

We affirm the resolution not as a single idea for a policy action but as a vision of the possibility of new forms of thinking and orienting ourselves towards energy production in the United States. 

The problem of energy policy is the problem of western interpretation. We affirm a fundamental reorientation toward the topic toward the viewpoints of the multitude of Native American nations instead of the destructive over consumptive habits of western culture. The distinction between an idea and a vision as well as the fundamental tenets of our approach to liberation are best explained by Vine Deloria Jr in 1999
Vine Deloria Jr 1999 [Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land,105-107

An old Indian …l become liberated. (1977)

The question of the aff is of the survival of the planet – Western thinking’s monological approach to cultural thought endangers any context for an ethical relationship to the planet and places us on the path of collective suicide – expanding the limits of knowledge as affirmed by the 1ac are vital to any ethical relationship to the planet. We are all related – our patterns of thinking must reflect this.
Friedberg 2000 [Lilian, Dare to compare: Americanizing the Holocaust By: Friedberg, Lilian, American Indian Quarterly, 0095182X, June 1, 2000, Vol. 24, Issue 3

Giorgio Agamben …American Holocaust.
.

The 1ac’s vision enters into the possibility for genuine reflection and dialogue on the structures of western culture. It also fundamentally alters the scientific ontological relationship to the world that destroys the concept of interconnectedness. We are not a refusal of all science but rather open science and thinking to other structures of how reality operates; the result from this openness is the possibility for new ways of engaging the world.
Zimmerman 2006 [Mary Jane, Ph. D., Discussion Leader Being Nature’s Mind: Indigenous Ways of Knowing and Planetary Consciousness February 2, 2006, http://www.earthspirituality.org/archive/zimmerman_seminar.htm

Those caveats … on earth.

Finally, the question of the types of knowledge we inject is not to judge the truth of native American cosmologies toward the environment, but rather to show the possibility of limitations to western metaphysical inquiry and its relationship to the natural world. Voting affirmative is an act of thinking that makes possible a new series of macronarratives to be highlighted. It changes the terms of the conversation instead of just the words we use.
Alvarez 2001[David, Of Border-Crossing Nomads and Planetary Epistemologies, CR: The New Centennial Review, Volume 1, Number 3, Winter. 2001, pp. 325-343]

What exactly … across the planet. (ix)

1ac - Emporia CW

“Nitch’i, meaning wind, air or atmosphere, as conceived by the Navajo, is endowed with powers that are not acknowledged by western culture. Suffusing all of nature, Holy Wind gives life, thought, speech, and the power of motion to all living things and serves as the means of communication between all elements of the living world”. (Mcneley p 1 Holy Wind and Navajo Philosophy, 0816507244).“Nitch’i, meaning wind, air or atmosphere, as conceived by the Navajo, is endowed with powers that are not acknowledged by western culture. Suffusing all of nature, Holy Wind gives life, thought, speech, and the power of motion to all living things and serves as the means of communication between all elements of the living world”. (Mcneley p 1 Holy Wind and Navajo Philosophy, 0816507244).

For one speaker addressing the National Congress of American Indians, the Wind gives direction and structure:

"In early days we were close to nature. We judged time, weather conditions, and many things by the elements - the good earth, the  blue sky, the flying of geese, and the changing winds. We looked to these for guidance and answers. Our prayers and thanksgiving were said to the four winds - to the East, from whence the new day was born; to the South, which sent the warm breeze which gave a feeling of comfort; to the West, which ended the day and brought rest; and to the North, the Mother of winter whose sharp air awakened a time of preparation for the long days ahead. We lived by God's hand through nature and evaluated the changing winds to tell us or warn us of what was ahead. Today we are again evaluating the changing winds. May we be strong in spirit and equal to our Fathers of another day in reading the signs accurately and interpreting them wisely. May Wah-Kon-Tah, the Great Spirit, look down upon us, guide us, inspire us, and give us courage and wisdom. Above all, may He look down upon us and be pleased."
(Unknown Speaker addressing the National Congress of American Indians in the mid 1960's, http://www.youngwarriors.net/static/pdf/resources/sacred_teachings/in_the_early_days.pdf ). 

For Black Elk, it constitutes and mimics the way that time and the planet operate:
You have noticed that everything as Indian does is in a circle, and that is because the Power of the World always works in circles, and everything tries to be round..... The Sky is round, and I have heard that the earth is round like a ball, and so are all the stars. The wind, in its greatest power, whirls. Birds make their nest in circles, for theirs is the same religion as ours.... Even the seasons form a great circle in their changing, and always come back again to where they were. The life of a man is a circle from childhood to childhood, and so it is in everything where power moves.
(Black Elk Oglala Sioux Holy Man, http://www.ilhawaii.net/~stony/quotes.html ).

Many indigenous peoples include the power of wind as part of their creation stories or different story-

tellings for their nation, one example of the Hopi nation who tell stories of the relationship between Yaponcha - the wind - (a holy god) and young Hopi men who attempt to manage and control the wind. Their attempt at interfering with the wind leads to massive heat waves. In the end the Hopi fellows would release Yaponcha and reach an agreement with the wind.
(story of Yaponcha, http://www.firstpeople.us/FP-Html-Legends/Yaponcha_The_Wind_God-Hopi.html ).

The reflections into these ways of knowing about the wind structure our criticism of western relationships to energy and the cosmos. The western mind often gives neither room, validation, nor possibility to the viewpoints of Indigenous peoples especially in the context of the environment. This founds the basis of a false ontological scientific reaction. We must begin to see the possibility that the wind gives to us and is not an object we can manipulate
Zimmerman 2006 [Mary Jane, Ph. D., Discussion Leader Being Nature’s Mind: Indigenous Ways of Knowing and Planetary Consciousness February 2, 2006, http://www.earthspirituality.org/archive/zimmerman_seminar.htm

In this section I will describe … which we see (86).

Additionally, The massive consumption and extraction of energy resources is a product of a form of thinking that has no regard for cultural concepts of sacredness. These policies and approaches completely disregard the cultural viewpoints of indigenous peoples and how they approach the question of the environment. We would be fundamentally incompetent to just offer a new policy to offset this – the problem is one of thought.

In light of this, we would like to provide the viewpoint of Tom Goldtooth, a member of the Dine Nation and of Dakota heritage, this is Goldtooth in 2010:
Tom B.K. Goldtooth is the Executive Director of The Indigenous Environmental Network, a network of indigenous communities worldwide. He is a leader of environmental and climate justice issues and the rights of Indigenous peoples. He is co-producer of an award-winning documentary Drumbeat For Mother Earth, which addresses the effects of bio-accumulative chemicals on indigenous communities. Wicazo Sa Review, fall 2010, The State of Indigenous America Series: Earth Mother, Piñons, and Apple Pie, pp 11-28, 2010.

The United States … ecosystems.

In reverence to the above criticisms made by several native americans about energy policy, we would like to begin the discussion of the question of structures of thinking and liberation. The late Vine Deloria Jr. offers a problem with thinking in today’s society, this is Vine Deloria Jr. 1999:
Vine Deloria Jr 1999 [Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land, p101-102]

If there were … of their applications for admission.

Our criticism of status quo policymaking and energy policy is tied to the very same question that Deloria poses, why can we assume that a mere adjustment in where and how we get our energy can we make productive strides to alter the mentalities that have brought us to the brink of collapse. Our task is not to provide a mere new policy to usurp the current crisis in energy, that crisis has been an ongoing one for centuries. The only thing that changes about that crisis is the form that it takes. We must begin with the fundamental questions of knowledge and our orientations to the world. It is a tale of historical accident and arrogance that we have become intertwined to the belief that Western thinking holds the absolute claim to knowledge, Deloria refutes this and offers a different possibility for thinking, this is Deloria in 1999
Vine Deloria Jr 1999 [Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land, 102-105

Example after example … of reality.

It is fundamentally insufficient to offer a genuine affirmation of the resolution that merely states that a United States federal government should increase incentives for Wind energy in the United States. One of the downfalls of western thinking is its drive towards abstraction – it is in the context of the Dine nation, the  Western Shoshone nation, the Dakota nations, the Cherokee nations and a litany of other nations inside the geographic United States that energy production happens. To affirm the words of the resolution would merely be substituting old words with new words. 

Debate itself is a privilege that we were accustomed to whether it was from highschool in Austin or college in Denton and there are now multiple different entanglements and encounters that debate has brought us to that are both positive and negative. We have been opened to a plethora of knowledge bases that have challenged the restricted confines of where we were when we were first in highschool or college

We are in service to debate whether it is interaction with the Dallas urban debate alliance or my weekly coaching sessions Law Magnet – an inner city Dallas school. We believe debate has a positivity that has been overshadowed by its drive to universal condemnations of anything outside of the western canon of logical tradition. We challenge those from our social locations – specifically I am a person of Aztec heritage descent who has to encounter colonialism on a daily basis because of the position of my history. My great grandfather fought alongside Emiliano Zapata for freedom from Mexican government rule over Aztecs. Yet I also must realize my history alongside colonialism for an inherent aspect of being Aztec is recognizing my mixed descent because of Spanish attempts to breed out the Aztecs. 

There is an importance of the history of Colonialism which is important to the 1ac. This is why we use the concept of a topical vision to undertake that history.

We affirm the resolution not as a single idea for a policy action but as a vision of the possibility of new forms of thinking and orienting ourselves towards energy production in the United States. 

The problem of energy policy is the problem of western interpretation. We affirm a fundamental reorientation toward the topic toward the viewpoints of the multitude of Native American nations instead of the destructive over consumptive habits of western culture. The distinction between an idea and a vision as well as the fundamental tenets of our approach to liberation are best explained by Vine Deloria Jr in 1999

Vine Deloria Jr 1999 [Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land,105-107

An old Indian …l become liberated. (1977)

The question of the aff is of the survival of the planet – Western thinking’s monological approach to cultural thought endangers any context for an ethical relationship to the planet and places us on the path of collective suicide – expanding the limits of knowledge as affirmed by the 1ac are vital to any ethical relationship to the planet. We are all related – our patterns of thinking must reflect this.
Friedberg 2000 [Lilian, Dare to compare: Americanizing the Holocaust By: Friedberg, Lilian, American Indian Quarterly, 0095182X, June 1, 2000, Vol. 24, Issue 3

Giorgio Agamben …American Holocaust.

The question of the types of knowledge we inject is not to judge the truth of native American cosmologies toward the environment, but rather to show the possibility of limitations to western metaphysical inquiry and its relationship to the natural world. Voting affirmative is an act of thinking that makes possible a new series of macronarratives to be highlighted. It changes the terms of the conversation instead of just the words we use.

Alvarez 2001[David, Of Border-Crossing Nomads and Planetary Epistemologies, CR: The New Centennial Review, Volume 1, Number 3, Winter. 2001, pp. 325-343]

The 1ac’s vision enters into the possibility for genuine reflection and dialogue on the structures of western culture. It also fundamentally alters the scientific ontological relationship to the world that destroys the concept of interconnectedness. We are not a refusal of all science but rather open science and thinking to other structures of how reality operates; the result from this openness is the possibility for new ways of engaging the world.
Zimmerman 2006 [Mary Jane, Ph. D., Discussion Leader Being Nature’s Mind: Indigenous Ways of Knowing and Planetary Consciousness February 2, 2006, http://www.earthspirituality.org/archive/zimmerman_seminar.htm

Those caveats … on earth.

What exactly … across the planet. (ix)

Wake 1ac Doubles vs. Trinity MR

The wind takes several meanings across the spectrum of indigenous nations. For the Dine nation we find that wind is the basis of the living world:
“Nitch’i, meaning wind, air or atmosphere, as conceived by the Navajo, is endowed with powers that are not acknowledged by western culture. Suffusing all of nature, Holy Wind gives life, thought, speech, and the power of motion to all living things and serves as the means of communication between all elements of the living world”. (Mcneley p 1 Holy Wind and Navajo Philosophy, 0816507244).

Further, Wind has an important directional beginning for Dine children as shared by Eloise Hart 

Soon after their birth, Navajo babies are ceremoniously presented to their "parents," the winds who reside in the North, South, East, and West, who give them a "Little Wind" which, hidden in their earfolds where it cannot be seen, thereafter guides them -  not with words but with thoughts - along the path of harmonious behavior. It reminds them that the life and breath that sustains them is the same life and breath that sustains all living beings; that their intentions and actions are part of the intelligent purpose of larger actions and motions; and that the wind that dwells within them is inextricably entwined with the Holy Wind that encompasses the cosmos. In this way Navajo youngsters come to feel a compassionate responsibility for all of creation. The idea of a Little Wind hidden in our ears is reminiscent of a belief of the Skagit tribes of America's Northwest, that Wind primarily is a teacher - as is anyone who, like it, imparts kwadhakk, the "voiceless blowing sound" that brings important information or instruction. To these people, the spiritual quality of sound is more important than the information the sound imparts, so if they do not understand something they hear, rather than asking questions they "listen within," quietly reflecting on the subject until insights come.
[Eloise Hart Eloise,  Holy Wind, Holy Spirit, Sunrise magazine, April/May 2001; copyright, 2001]

For one speaker addressing the National Congress of American Indians, the Wind gives direction and structure:
"In early days we were close to nature. We judged time, weather conditions, and many things by the elements - the good earth, the blue sky, the flying of geese, and the changing winds. We looked to these for guidance and answers. Our prayers and thanksgiving were said to the four winds - to the East, from whence the new day was born; to the South, which sent the warm breeze which gave a feeling of comfort; to the West, which ended the day and brought rest; and to the North, the Mother of winter whose sharp air awakened a time of preparation for the long days ahead. We lived by God's hand through nature and evaluated the changing winds to tell us or warn us of what was ahead. Today we are again evaluating the changing winds. May we be strong in spirit and equal to our Fathers of another day in reading the signs accurately and interpreting them wisely. May Wah-Kon-Tah, the Great Spirit, look down upon us, guide us, inspire us, and give us courage and wisdom. Above all, may He look down upon us and be pleased."
(Unknown Speaker addressing the National Congress of American Indians in the mid 1960's, http://www.youngwarriors.net/static/pdf/resources/sacred_teachings/in_the_early_days.pdf ). 

For Black Elk, it constitutes and mimics the way that time and the planet operate:
You have noticed that everything as Indian does is in a circle, and that is because the Power of the World always works in circles, and everything tries to be round..... The Sky is round, and I have heard that the earth is round like a ball, and so are all the stars. The wind, in its greatest power, whirls. Birds make their nest in circles, for theirs is the same religion as ours.... Even the seasons form a great circle in their changing, and always come back again to where they were. The life of a man is a circle from childhood to childhood, and so it is in everything where power moves.
(Black Elk Oglala Sioux Holy Man, http://www.ilhawaii.net/~stony/quotes.html ).

The reflections into these ways of knowing about the wind structure our criticism of western relationships to energy and the cosmos. The western mind often gives neither room, validation, nor possibility to the viewpoints of Indigenous peoples especially in the context of the environment. This founds the basis of a false ontological scientific reaction. We must begin to see the possibility that the wind gives to us and is not an object we can manipulate
Zimmerman 2006 [Mary Jane, Ph. D., Discussion Leader Being Nature’s Mind: Indigenous Ways of Knowing and Planetary Consciousness February 2, 2006, http://www.earthspirituality.org/archive/zimmerman_seminar.htm

In this section I will describe … which we see (86).

Additionally, The massive consumption and extraction of energy resources is a product of a form of thinking that has no regard for cultural concepts of sacredness. These policies and approaches completely disregard the cultural viewpoints of indigenous peoples and how they approach the question of the environment. We would be fundamentally incompetent to just offer a new policy to offset this – the problem is one of thought.

In light of this, we would like to provide the viewpoint of Tom Goldtooth, a member of the Dine Nation and of Dakota heritage, this is Goldtooth in 2010:
Tom B.K. Goldtooth is the Executive Director of The Indigenous Environmental Network, a network of indigenous communities worldwide. He is a leader of environmental and climate justice issues and the rights of Indigenous peoples. He is co-producer of an award-winning documentary Drumbeat For Mother Earth, which addresses the effects of bio-accumulative chemicals on indigenous communities. Wicazo Sa Review, fall 2010, The State of Indigenous America Series: Earth Mother, Piñons, and Apple Pie, pp 11-28, 2010.

The United States … ecosystems.

In reverence to the above criticisms made by several native americans about energy policy, we would like to begin the discussion of the question of structures of thinking and liberation. The late Vine Deloria Jr. offers a problem with thinking in today’s society, this is Vine Deloria Jr. 1999:
Vine Deloria Jr 1999 [Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land, p101-102]

If there were … of their applications for admission.

Our criticism of status quo policymaking and energy policy is tied to the very same question that Deloria poses, why can we assume that a mere adjustment in where and how we get our energy can we make productive strides to alter the mentalities that have brought us to the brink of collapse. Our task is not to provide a mere new policy to usurp the current crisis in energy, that crisis has been an ongoing one for centuries. The only thing that changes about that crisis is the form that it takes. We must begin with the fundamental questions of knowledge and our orientations to the world. It is a tale of historical accident and arrogance that we have become intertwined to the belief that Western thinking holds the absolute claim to knowledge, Deloria refutes this and offers a different possibility for thinking, this is Deloria in 1999
Vine Deloria Jr 1999 [Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land, 102-105

Example after example … of reality.

It is fundamentally insufficient to offer a genuine affirmation of the resolution that merely states that a United States federal government should increase incentives for Wind energy in the United States. One of the downfalls of western thinking is its drive towards abstraction – it is in the context of the Dine nation, the  Western Shoshone nation, the Dakota nations, the Cherokee nations and a litany of other nations inside the geographic United States that energy production happens. To affirm the words of the resolution would merely be substituting old words with new words. 

We affirm the resolution not as a single idea for a policy action but as a vision of the possibility of new forms of thinking and orienting ourselves towards energy production in the United States. 

The problem of energy policy is the problem of western interpretation. We affirm a fundamental reorientation toward the topic toward the viewpoints of the multitude of Native American nations instead of the destructive over consumptive habits of western culture. The distinction between an idea and a vision as well as the fundamental tenets of our approach to liberation are best explained by Vine Deloria Jr in 1999
Vine Deloria Jr 1999 [Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land,105-107

An old Indian …l become liberated. (1977)

The role of the ballot is to affirm an ethics of diversality – to be effective in a post-occidental world one must affirm the potential for an other-thinking or for spaces of legitimate thought outside of Eurocentric ideology. Ethnocide and humiliation are the inherent products of the universalization of western thinking
Mignolo 2000 [Walter, William H. Wannamaker Professor of Literature and Romance Studies at Duke University Local Histories/Global Designs, 0691001405]68-69

The second opposition Khatibi ... order of knowledge production.

Embracing diversality is not an ethics of sameness but rather is a fragmentation of the universal project of the modernity. This isn’t a space of victimization but a celebration of difference and other logics
Mignolo 2000 [Walter, William H. Wannamaker Professor of Literature and Romance Studies at Duke University Local Histories/Global Designs, 0691001405 246-247]
Global diversality as a ... incorporating hegemonic knowledge into it..

.

The 1ac’s vision enters into the possibility for genuine reflection and dialogue on the structures of western culture. It also fundamentally alters the scientific ontological relationship to the world that destroys the concept of interconnectedness. We are not a refusal of all science but rather open science and thinking to other structures of how reality operates; the result from this openness is the possibility for new ways of engaging the world.
Zimmerman 2006 [Mary Jane, Ph. D., Discussion Leader Being Nature’s Mind: Indigenous Ways of Knowing and Planetary Consciousness February 2, 2006, http://www.earthspirituality.org/archive/zimmerman_seminar.htm

Those caveats … on earth.

Finally, the question of the types of knowledge we inject is not to judge the truth of native American cosmologies toward the environment, but rather to show the possibility of limitations to western metaphysical inquiry and its relationship to the natural world. Voting affirmative is an act of thinking that makes possible a new series of macronarratives to be highlighted. It changes the terms of the conversation instead of just the words we use.
Alvarez 2001[David, Of Border-Crossing Nomads and Planetary Epistemologies, CR: The New Centennial Review, Volume 1, Number 3, Winter. 2001, pp. 325-343]

What exactly … across the planet. (ix)

FW 2ac

1 – there is no single interpretation –
voting aff embraces the multiplicity of interpretations for affirmation – we embrace a vision of the topic through affirming the possibility for alternate ways of thinking and approaching energy production.
Their interpretation upholds the naturalized assumptions of the rules of the game.
Mignolo 2006 [Walter, Citizenship, Knowledge, and the Limits of Humanity American Literary History 18.2 (2006) 312-331 ]
When the idea /… took away from them. 

Hegemony of western epistemology seeks to silence creativity and expression and creates a silencing of indigenous worldviews.
Walker 2004 [Polly O., is of Cherokee and Anglo descent and holds a PhD in conflict transformation from the University of Queensland in Australia. “Decolonizing conflict resolution: addressing the ontological violence of westernization,” The American Indian Quarterly 28.3&4 (2004) 527-549]

The hegemony …. governing society" (Begay and Maryboy 1998, 30). 

T there is no privileged claim to their notion of political praxis as the only basis for debate.
Singer 1990 [Joseph William, professor of law at boston university, september, symposium on the renaissance of pragmatism in american legal thought: comment: property and coercion in federal indian law: the conflict between critical and complacent pragmatism september, 1990 63 s. cal. l. rev. 1821]
Complacent pragmatism … rendered invisible

Capitalism 2ac

permutation acts as a unifying vision across the spectrum of identity lines to create a cohesive criticism of status quo capitalist relations while providing a better historical base than the limitations of marxism
Laduke 1983 [Winona, “preface: natural synthetic and back” Marxism and Native Americans, edited by Ward Churchill p  v-vii
How do we turn … the natural.
Aff methodology is a prerequisite to the alternative
Mignolo 10 [Walter D. Mignolo, professor of Literature and Romance Studies at Duke University, The Communal and the De-Colonial, http://turbulence.org.uk/turbulence-5/decolonial/]

Imagine the … economies. 

Lacanian Marxists ignore the colonial difference and excplicitly defends a universal position that replicates Eurocentric models of thinking and bias. This basis for politics sustains new imperialism
Mignolo 2002 [Walter D.  The Geopolitics of Knowledge and the Colonial Difference The South Atlantic Quarterly 101.1 (2002) 57-96 ]
I have … … repoliticization. 

Alternate viewpoints of capitalist expansion are key to strategies against it
Delgado and Romero 2001 [L. Elena and Rolando J. Local Histories and Global Designs: An Interview with Walter MignoloDiscourse, 22.3, Fall 2000, pp. 7–33. Copyright c 2001]

Let me simplify … epistemology.

your interpretation of capitalism is too closed and makes resistance to capitalism impossible
Connolly 2011 [ review quotes of his book “a world of becoming”, http://marxclub.wordpress.com/2011/07/06/william-connolly-a-world-of-becoming/

To me, a world …l orientation to it.

Neg uses a method of abstraction that encourages reductionism and arbitrary knowledge bases
Nunn 1997 [Kenneth,  Professor of Law, University of Florida College of Law; A.B. 1980, Stanford University; J.D. 1984, University of California, Berkeley School of Law, 997 Law and Inequality, Law and Inequality, Spring, 1997, Law as a Eurocentric Enterprise 15 Law & Ineq. 323 ]
Consequently, … of control." n71