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Cites
| # | Date | Entry |
|---|---|---|
| 12/05/2012 | 1AC Native EpistemologyTournament: UMKC | Round: | Opponent: | Judge: 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." For Black Elk, it constitutes and mimics the way that time and the planet operate: 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. 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 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: 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: 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 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 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. 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. 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. What exactly … across the planet. (ix) | |
| 12/05/2012 | 1AC vs. Emporia CWTournament: Wake | Round: 6 | Opponent: Emporia CW | Judge: Avery henry 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." For Black Elk, it constitutes and mimics the way that time and the planet operate: 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. 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 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: 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: 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 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. 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 2001David, 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) 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. Those caveats … on earth. | |
| 12/05/2012 | 1AC Wake DoublesTournament: Wake | Round: Doubles | Opponent: Trinity MR | Judge: 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. For one speaker addressing the National Congress of American Indians, the Wind gives direction and structure: For Black Elk, it constitutes and mimics the way that time and the planet operate: 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 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: 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: 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 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 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 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 . 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. 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. What exactly … across the planet. (ix) | |
| 12/05/2012 | 2AC - FWTournament: | Round: | Opponent: | Judge: Counter-Interpretation A team can affirm a topical idea or a topical vision. This is best: 1 – there is no single interpretation – Hegemony of western epistemology seeks to silence creativity and expression and creates a silencing of indigenous worldviews. 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. | |
| 12/05/2012 | 2AC - MarxismTournament: | Round: | Opponent: | Judge: Laduke 1983 Winona, “preface: natural synthetic and back” Marxism and Native Americans, edited by Ward Churchill p v-vii Aff methodology is a prerequisite to the alternative 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 Alternate viewpoints of capitalist expansion are key to strategies against it Let me simplify … epistemology. your interpretation of capitalism is too closed and makes resistance to capitalism impossible 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 and Ineq. 323 | |
| 02/09/2013 | 1ac v Baylor BBTournament: Northwestern | Round: 2 | Opponent: Baylor BB | Judge: Buntin Corbin Harney Video, approx. 1:58 long https://www.youtube.com/watch?v=1S4PFDCPWN8 Who will pay attention to Corbin Harney’s demands? Whose approach to the question of energy most ethically responds to Harney’s challenges? When Corbin Harney closes with “they just don’t have the time to save us” Cherokee author Andrea Smith contextualizes how you should situate your ethical response when she writes that Smith 2005 Andrea, Conquest: sexual violence and American Indian Genocide p 185-186 These are the questions that frame the winner and loser of this debate. We read towards specific peoples in our debating: the Western Shoshone people and the Skull Valley Goshute people. We must recognize where we are. Our age is one of radioactive nation building. Mass technologies and the colonization of national imaginary has become a staple in the complex that has allowed for nuclear testing to poison our citizens and make native American communities of Utah and Nevada the most bombed nations on earth MASCO 2006 Joseph, The Nuclear Borderlands, 0691120773, p 25-27 The unprecedented national resources devoted to the bomb… the United States, and with them, new psychosocial realities. Eventually the Nuclear complex decreased its favoritism toward nuclear testing. Today, Nuclear violence is now directed toward energy research – the same structures that stabilized the nuclear weapons industry have infused nuclear power research MASCO IN 2006 Joseph, The Nuclear Borderlands, 0691120773, p 285-287 In September 1992, Los Alamos scientists conducted … the mobilization of a named or unnamed, but always totalizing, threat. Our Condemnation of these practices must understand the complexity of the recipient’s choice or lack thereof. The Skull Valley Band of the Goshute is not a unanimous entity but are a nation full of dissent. Their leadership was faced with a forced choice: accept nuclear storage and the mass destruction of the surrounding environment or economically perish. In reverence to the above criticisms made by several native americans about nuclear energy policy, we would like to begin the discussion of the question of structures of thinking and liberation. Deloria Jr. 1999 If there were any serious concern about liberation …l background ofstudents on the basis of their applications for admission. 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 Western Shoshone nation and the Skull Valley Band of the Goshute Nation that energy production takes place. To affirm the words of the resolution would merely be substituting old words with new words. Thus as a means of challenging the nuclear hegemony on energy production on native lands: We affirm the topic as a vision of wind 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 An old Indian saying captures the radical difference between Indians and Western peoples …cultural traditions into a new universal cultural expression. And everyone will become liberated. (1977) We speak in our role of the ballot about the ethical response to Corbin Harney’s call. Ethics is not bound to just our actions but our thinking and logical processes. We must refuse the logic that makes ethnocide and humiliation possible Wind energies for native peoples embody an alternative knowledge and a new form of environmental justice that western economic development forecloses. It embodies technology as a resistance mechanism. This trend, embedded in a broader network of¶ environmental justice … cuts across¶ reductive interpretations of economy, ecology,¶ and culture. Indigenous energy independence moves beyond conventional biopolitical models of development that exploit Indigenous culture and land and have resulted in the systematic extermination of Native Americans In her work with the indigenous movement in Ecuador, Catherine Walsh speaks … but also propose alternatives to the dominant¶ models of energy production in the US. Finally, 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. Your ballot does not have access to control over energy policy, but has control over the dissent you challenge the nuclear industry over. What exactly are border gnosis and gnoseology, and whence do they emerge? According to Mignolo, … local histories displayed in different spaces and times across the planet. (ix) | |
| 02/13/2013 | 2AC NietzscheTournament: | Round: | Opponent: | Judge: Status quo’s emphasis on energy production at the expense of native sovereignty glosses over the violent history creating a vicious cycle of repetition. Human beings have always … concur with this assumption. We are a more effective method than the alt. Nobody has access to an….in addition to the content of the conversation. Nietzsche’s alternative is a replication of the errors. In ideological terms this contra….short-circuited its efforts. Either the affirmative is an example of the alternative or only a combination of the two forms of thinking can solve the aff. ) At this point, double critique is ….position of our critique). Their alternative is not just inaccessible but is destructive In view of the above, ….commodification. Our affirmative is key to avoiding the corruption of the alternative -Briefly; I found in all these e….. "abstract universals." Nietzsche’s celebration of cruelty, violence, and authoritarianism are cornerstones of his philosophy. Ironically, whereas …. equal in the eyes of God. The alternative is a victory for state-control of the meaning of the past. Their framework enacts and comes from a view from nowhere that obscures embodiment and makes Whiteness invisible | |
| 02/13/2013 | 2AC WildersonTournament: | Round: | Opponent: | Judge: One important theoretical… in such affirmation. Alt risk disciplinary compartmentalization that stops our oppositions to status quo forms of violence The purpose of this …. critical possibilities.' Wilderon’s analysis of Modernity inaccurately ascribes the base of modernity. Mignolo 10 Walter D, Department of Romance Studies, Duke University, “The geopolitics of knowledge and the colonial difference,” October, Praxis Públic Wallerstein, Quijano and Dussel ….olìtico y de recursos (1997, 113). Permutation is the best strategy because it binds a multitude of criticisms to white supremacy A crucial initial …. Mexican Americans, and Asian-Americans (Takaki 1990 1979; Okihiro 1994; Almaguer 1994; Foley 1997). Our strategy is critical to the alt. Wilderson relationship to fanon focuses on the settler native dynamic Reject the institution that holds you captive It is an openness, not a closure of identity. It is the relatively recent … within a certain time. Possibility for critical affirmation is a key supplement to debate – their exclusivity drives that out. The affirmative is the best example of this relationship We need to have global challenges to domination to achieve the goal of their alternative Also, focusing on Whiteness … treatment on a global scale. Crafting ‘whiteness’ as a completely bankrupt identity and ideology alienates white people and if a flawed method for approaching whiteness In his attempt to…. subjectivities. The construction of whiteness in the alternative maintains the black white binary that furthers other forms of domination African Americans also….physical conflict among "nonwhites." n184 *1641 they have fallen into the trap of black/white binary. In this methodology, we can only strive to break down anti-black racism that is determined on the basis of skin color – this has devastating consequences for social movements struggling to break down systems of racial privelege Put in more general terms, …which racism operates. By assimilating different and unique situation into preconceived notions of race the black white binary marginalizes other oppressed groups. Most racial constructions ….xperience with racism? The Aff is a way to engage the alternative in the debate The year 1492 …. Africans. The alternative risks becoming a form of dangerous universalism My identity is what …l conceptions of identity and difference. | |
| 02/13/2013 | 2AC OccularcentrismTournament: | Round: | Opponent: | Judge: Wilshire 2006 Bruce, Bruce Wilshire is Senior Professor of Philosophy at Rutgers University. For most of his career he has taught there, although he has also held positions at Purdue University and at New York University. He has served as Visiting Professor at Oberlin College, Colorado College, and at Texas A and M University , unlearning the language of conquest p 261-263 The first thing… it “in their minds.”3 Western metaphysics cements occularcentricism Chomsky also equates ….certainty and universality. Your alternative creates a static conception about metaphors. A complete shift …literally sensible. The counter-advocacy can’t solve. Your counterplan solves nothing. | |
| 02/13/2013 | 2AC Wind Case TurnTournament: | Round: | Opponent: | Judge: The positions of Gray …. thinking in the post-Cold War era (see, for example, Walt 1991). Benefits outweigh the hazards of fossil fuel overreliance Wind power raises s….outweigh those concerns. Critics of wind energy are epistemologically suspect. Another response …. the ¶ more problematic. Wind energy has a potential to be good – especially in the context of the aff. "The U.S. energy policy ….f electricity a year. Threats of extinction are used to justify ignoring native americans | |
| 02/13/2013 | 2AC ChowTournament: | Round: | Opponent: | Judge: In view of the above, …. commodification. Attempts at changing the world are not only prerequisites to life celebration but also lead to new forms of life celebration that their evidence doesn’t assume And what happens from…we can be worthy of it. Thought logic of abstraction that is used to take a method and divorce it from its context to justify control | |
| 02/13/2013 | 2AC Noble SavageTournament: | Round: | Opponent: | Judge: It is the relatively ….with a certain group within a certain time. Their use of the term vision is conflated with their occularcentrism argument and is predicated off of linguistic restriction and the illusion of certainty which produces destructive relationships and the possibility for new forms of tyranny. Privileging aesthetic experience…type of tyrant (Nietzsche 1986, pp. 137, 168; 1974, pp. 117-18, 213, 288-89, 303-4). It is an openness, not a closure of identity. It is the relatively….a certain time. Focusing on essentialism and questions of authenticity obscure material conditions of colonialism The broad aim of this….racist. The alt is a method of abstraction that encourages reductionism and arbitrary knowledge bases. | |
| 02/13/2013 | 2AC Baudrillard Case TurnTournament: | Round: | Opponent: | Judge: Nobody has access… of the conversation. | |
| 02/13/2013 | 2AC Grande Case TurnTournament: | Round: | Opponent: | Judge: The broad aim of this ….at worst, racist. | |
| 02/13/2013 | 2AC Energize DebateTournament: | Round: | Opponent: | Judge: We must make use of the similarities between philosophies instead of attending to their differences. Otherwise we risk disciplinary compartmentalization that stops our oppositions to status quo forms of violence We must embrace alternate possibilities for debate. For the history … to criticize. We challenge the rules of the game We must be able to make room for different methods of interpretation into affirmation One important theoretical ….involved in such affirmation. Possibility for critical affirmation is a key supplement to debate – their exclusivity drives that out. | |
| 02/13/2013 | 2AC Identity PoliticsTournament: | Round: | Opponent: | Judge: No, I am not ….imperial identity politics. Their identity link argument is a misconception of the aff in its form of modernist politics to privileges European culture at the center of world history subjecting the peripheral peoples to inevitable genocides necessary in the name of civilization, rationality, science and philosophy. | |
| 03/03/2013 | 1AC - DistrictsTournament: Districts | Round: | Opponent: | Judge: 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." For Black Elk, it constitutes and mimics the way that time and the planet operate: 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. 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 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: 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: 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 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 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. 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. 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. What exactly … across the planet. (ix) | |
| 03/29/2013 | NDT 1AC Rd 2Tournament: | Round: | Opponent: | Judge: Corbin Harney Video, approx. 1:58 longhttps://www.youtube.com/watch?v=1S4PFDCPWN8 | |
| 03/29/2013 | 2AC T: USFG NDT Rd 2Tournament: | Round: | Opponent: | Judge: 1 – counter interpretation – the aff can defend either a topical idea or a topical vision. Example after a picture of reality. The neg framework is a drive to force a form of traditional interpretation along a singular coherent form of communication is inherently silencing to other perspectives. Jean-… conversation that assume homogeneity and transparency. We will impact turn your civic engagement argument. Also, be suspect of claims to objectivity – their truth argument privileges western forms of thinking The debate on … on (shhh!) socialism). n40 . Political praxis ignores possibility for new ways of thinking and guarantees continued exploitation of the planet. Also, be suspect of claims to objectivity – it privileges western forms of thinking The debate on objective … paternalistic, and verge on (shhh!) socialism). n40 Side with the possibility of change – their approach is dogmatic and denies creativity The situation is not … permanent status and no claim to privileged access. | |
| 03/29/2013 | 2AC Case NDT Rd 2Tournament: | Round: | Opponent: | Judge: How do you respond to Corbin Harney’s Call? Ethical considerations all revolve around the ethical relationship to his call. Emmanuel Levinas is …., and the educational experience is compromised. Prefer the aff evidence it is in context of current policymaking theirs is abstract – the impact to util is that it makes genocide inevitable. 20. Michael Herr, …e for them" (Ohmann, English in America, 202). | |
| 03/29/2013 | 2AC Electricity Prices DA NDT Rd 2Tournament: | Round: | Opponent: | Judge: Electricity Prices are high now The price of electricity /… evidence is mounting that it may be getting worse.” Read more financial news we must begin our politics from a radical rejection of any basis of logics that undergird racial discrimination If toxic waste and … injustice. And it needs to stop. You reduce life to market calculations and ideologies enabling destruction You can still … matrix of power. Their emphasis on spectacles of violence enables them to accept the rules of current power structures as part of a ritualized acquiescence to white supremacy. This makes everyday forms of violence unrecognizable No historical connection between economic collapse and conflict | |
| 03/29/2013 | 2AC TERA CP NDT Rd 2Tournament: | Round: | Opponent: | Judge: Coal DA – Wind trades off with coal on Indian Lands Sparsely populated …. on their land. paternalism DA – they negate the ability for choice. This is in itself a power play from the government above the tribe. The thesis of the DA is racist AND posits a false choice Foster 98 *806 Environmental …. not in the choice.” Too many alt causes But there are some peop… crying out against wind power for the birds' sake: | |
| 03/30/2013 | NDT Rd 4Tournament: | Round: | Opponent: | Judge: 1AC – Solar – Visions – New NarrativesIt begins with the Sun Dance. In 1904, the disgust of Christian missionaries and federal agents reached its apex as a litany of Native religious practices were banned because they were seen as pagan, barbaric torture. But we begin with the sun dance as the practice elicits a fundamental difference that early Christians could never appreciate. Far from South Dakota in Central Mexico began the origins of the Aztec people. For the Aztec people the sun represents the cycle of life and is the source of all creation.The Aztec Legend …be destroyed by earthquakes. The history of the Aztec is fraught with colonial violence from the Spanish. The exploits of the Spanish had their effect on many other peoples, for instance the Dineh (Navajo) understanding of the Sun is related. Before the Spaniards … How joyous his neigh%21 The reflections into these ways of knowing about solar 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 Solar gives to us and is not an object we can manipulate In this section I will … of reality 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: The United States consumes ….and thriving 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: If there were any ….r applications for admission. Our criticism of status quo policymaking and energy policy is tied to the very same Example after example could … of a picture of reality. It is fundamentally insufficient to offer a genuine affirmation of the resolution that merely states 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 solar 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 An old Indian saying captures …will 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. Giorgio Agamben has argued …. of the 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. Those caveats having … the next stages of life 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. What exactly are border gnosis …. across the planet. (ix) FW – Debate ValuesCounter-interpretation – the affirmative can defend either a topical idea or a topical vision.Their interpretation upholds the naturalized assumptions of the rules of the game.Mignolo-http://muse.uq.edu.au.vortex3.ucok.edu:2050/journals/american_literary_history/v018/18.2mignolo.html 2006 ~Walter, Citizenship, Knowledge, and the Limits of Humanity American Literary History 18.2 (2006) 312-331 ~ State incrementalism is a drive to force a form of traditional interpretation along a singular coherent form of communication is inherently silencing to other perspectives.Secomb 2000 (Linnell, a lecturer in Gender Studies at the University of Sydney, "Fractured Community" Hypatia-Volume 15, Number 2, Spring 2000, pp.138-139)~-AC Jean-Jacques Rousseau’s social contract has been reformulated by John Rawls in an attempt Their contradiction of requiring sovereignty being necessary and then sovereign power creates bare life – this is a reason the alternative doesn’t solve and why you should prfer the impact turns to framework. No benefit exists to roleplaying as the USFG to resolve issues of rightist tyranny, our debates about incremental approaches to tribal energy is enoughAntonio 1995 ~Robert, Nietzsche’s Antisociology: Subjectified Culture and the End of HistoryAuthor(s): Robert J. AntonioReviewed work(s):Source American Journal of Sociology, Vol. 101, No. 1 (Jul., 1995), pp. 1-43Published ~ Privileging aesthetic experience over rational action, Nietzsche subverted modern theory’s largely normative and instrumental Young gives qualified perspective for you to assume status quo political praxis ignores possibility for new ways of thinking and guarantees continued exploitation of the planet.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~ Their notion of power is tied to a forgetting of the coloniality of being – this means even the liberatory notion of political increimnetalism is bound to wester-centric forms of knowledgeConway and Singh 11 ~Janet and Jakeet, Professor of Sociology at Brock University and Professor of Political Science at University of Toronto, "Radical Democracy in Global Perspective: notes from the pluriverse," Third World Quarterly, Vol 32, Iss 4, May~ Further, this is why we see nothing but ineffective strategies towards warming. The white elite will only consider market solutions or small tweaks to the system because it is their white privilege that is at risk.Mandell 2008 ~Bekah, A.B., Vassar College; J.D., Boston College Law School; Director of the Champlain Valley Office of Economic Opportunity Fair Housing Project, "Racial Reification and Global Warming: A Truly Inconvenient Truth," Boston College Third World Law Journal Volume 28 | Issue 2 Article 3, 4-1-2008, http://lawdigitalcommons.bc.edu/cgi/viewcontent.cgi?article=1046%26context=twlj-http://lawdigitalcommons.bc.edu/cgi/viewcontent.cgi?article=1046%26context=twlj ~ Fear of eroding the hierarchies that define race explains why politicians and other elites have AgambenThis theorization is blind to the colonial differences of peoples outside the occidental tradition. the basis of that analysis is still flawed, only by injecting the 1ac into the criticism can we offset this blindspotMignolo in 11 (Walter D., Duke University, "Epistemic Disobediance and the Decolonial Option: A Manifesto", Transmodernity, http://escholarship.org/uc/item/62j3w283~~%23page-2-http://escholarship.org/uc/item/62j3w283) The transformation of human life into disposable material is something more than the "bare Zero alternative or efficacy to their positionConnolly 2005 ~William, prof of political science, Pluralism, 2005 p 137-138 Nowhere in the book however, is a way out actually proposed. Agam ben The 1nc embodies a form of argumentation that comes from the position from nowhere – an abstract Eurocentric base for white supremacy I write out of a personal existential context. This context is a profound source Their denouncing of our politics is a tried method to renounce rethinkingSmith 2005 ~Andrea, Conquest: sexual violence and American Indian Genocide p 185-186~ Unfortunately, while Habermas argues that the public sphere is fundamentally based on exclusion, The aff doesn’t separate the land as sovereign exception – the link argument is a description of the status quo. We do not construct native epistemologies. The affirmative methodology is key to solve the permutation – it enables us to utilize eurocentric thinkings but avoiding their epistemological basis and violence – permutation is the best methodological strategyMIGNOLO 2000 ~Walter, local histories/global designs:coloniality, subaltern knowledges, and border thinking, isbn: 0691001391, p 69-70 ~ ) At this point, double critique is a crucial strategy to build macronarratives from Only the permutation can correct this problem, the trajectory of theorization is bound to an ignoring of the colonial bodies. spatialization and temporality understandings are bound to a historical legacy and framework that is bound to this historical problem. This means their historical interpretation is flawed.De Oto and Quintana in 10 (Alejandro and Maria, National University of Patagonia San Juan Bosco and National University of Rio Negro, "Biopolitics and coloniality. A critical reading ofHomo sacer", Tabula Rasa n.12 Bogotá Jan. / June. 2010) The first consequence is that an ontological approach seeks to organize the timing within a agamben’s theorization is bound to an ignoring of the colonial bodies. His spatialization and temporality understandings are bound to a historical legacy and framework that is bound to this historical problem. This means their historical interpretation is flawed. These are links of commission to their understanding of agamben and the lawDe Oto and Quintana in 10 (Alejandro and Maria, National University of Patagonia San Juan Bosco and National University of Rio Negro, "Biopolitics and coloniality. A critical reading ofHomo sacer", Tabula Rasa n.12 Bogotá Jan. / June. 2010) In the same direction it should be noted that the combination operated between capitalism and The alternative is destructive to indigenous culture - The notion of fluidity and relativism as a negation of grand narratives serves whitestream America. The assumption of a world of simulation without objective reality enables massive capitalist commodification. Their alternative is not just inaccessible but is destructive to native culturesGrande 2004 ~Sandy, Associate Professor of Education, specializes in Native American education, critical race theory Red pedagogy, p 112 In view of the above, it is clear to see how postmodernism—the Their criticisms of sovereignty are academic colonialism as it relates to Native America.Grande 2004 ~Sandy, Associate Professor of Education, specializes in Native American education, critical race theory Red pedagogy, p 92-93 ~ The broad aim of this chapter is to reveal how the current obsession With questions | |
| 03/30/2013 | AT: Bataille - NDT RD6Tournament: | Round: | Opponent: | Judge: Foucault upholds Bataille as an always already "sovereign" figure who marks the limits of (Foucault's) philosophical language. He urges that "the sovereignty of these experiences must surely be recognized some day, and we must try to assimilate them: not to reveal their truth-a ridiculous pretension with respect to words that form our limits-but to serve as a basis for finally liberating our language" 38-39. In representing and forming the limits of Foucault's discourse, Bataille offers a glimpse of a future "liberation" to Foucault. He insistently positions Bataille beyond himself, figuring him as a horizon to reach toward. In effect, Foucault ignores how, as we have seen in the conclusion to Erotism, Bataille remains on the near rather than the far side of the limit. In "Preface," Bataille takes on the character of the convulsed or lost woman's body which appears so frequently in his own writings: "Bataille's language.., continually breaks down at the center of its space, exposing in his nakedness, a visible and insistent subject who had tried to keep language at arms length, but who now finds himself thrown by it, exhausted upon the sands of that which he can no longer say" 39. Foucault's description of the exposed, "naked," and "visible" subject is significant in light of Bataille's own discussions of the role of naked figures in the dynamic of erotic transgression. Bataille's language provides the necessary, visible figure in and through whom Foucault can "witness" the possibility of his own transgression. Bataille's convulsed (figurative) body marks the limit and makes the possibility of its transgression visible to Foucault. David Carroll, in his discussion of "Preface," comments that "there is no doubt in Foucault's mind that the philosophers of transgression have achieved this sovereign thought, that the liberation of thought and discourse has already occurred" 188. Carroll argues that, "through this mimetic identification with Bataille and others, Foucault guarantees in advance his own critical power and gathers the spoils of victory from a battle fought by others" 188. Thus, in Carroll's interpretation, as in my own, Foucault must figure Bataille's transgression as an event that has already occurred. I would argue that beyond simply supporting Foucault's discourse, Bataille, as a figure who marks both the limit and its rupture, actually allows Foucault to envision his own (future) transgression. However, although Bataille furnishes the necessary "image" of transgression, he does not complete the project Foucault has in mind; Bataille's transgression-like that of the erotic object-remains incomplete. The form of "the philosophy of eroticism" lies in the future- Bataille's own project notwithstanding. Foucault asserts that "no form of reflection yet developed, no established discourse, can supply its model, its foundation, or even the riches of its vocabulary" 40. He reiterates Bataille's own hope that the theorization of the subjective experience of eroticism, exemplified by "the language of sexuality," will mark a path toward the transgression of conventional philosophical discourse. Bataille is here positioned as already beyond language and, as a result, in need of Foucault's theoretical elucidation: Our efforts are undoubtedly better spent in trying to speak of this experience and in making it speak from the depths where its language fails, from precisely the place where words escape it, where the subject who speaks has just vanished, where the spectacle topples over before an upturned eye-from where Bataille's death has recently placed his language. 40 This PIK is a voting issue - the PIC steals the entire affirmative and endorses the entire advocacy of the aff. This destroys any possible 2ac offense - they have no specific solvency argument of advocate. This means the alternative is not textually competitive – we can literally do both – the text of the aff is an altering of our epistemological positioning toward energy production. Our interpretation means they can run this as a disad to the method but not as a PIC. Their rational utilitarian subject argument doesn’t make sense in the context of the aff interjection. Human nature is not inherently violent – there is a complexity involved in spirituality So by coming to accept 'the other' in ourselves we could better approximate the complete image of human. Our instinctual nature includes 'spirituality', such as artistic expression, and not only sexuality and aggression. St Paul, who really was the first psychoanalyst, came to realize that the real law abides in our heart, and he himself abandoned completely his own Oedipal nature, including the superego. He passed beyond the stage of legalism and experienced rebirth. Yet, he did express that it's not 'me' who is now living, it's that 'other me', which is Christ, representing the totality of human nature. So, in case of Paul, it's not the question of two concurrent 'subjects' in his psychic configuration. Somehow, when the first dies the second rises. Similarly, Christopherus experienced death and rebirth as he was drowned (baptised) in the river. Freud (1938) argued that, in a sense, original Christianity is superior to both Judaism and Islam as it projects an overcoming of the superego and the Oedipus (vid. 'Moses' (1938)). Few people are capable of attaining, like Paul, a complete freeing of personality. Resolution of the Oedipus is not accomplished once and for all in a person's life. It comes in stages. But the realization of a 'spiritual guide' within, similar to 'The Green Man', is sometimes enough to compensate for the destructive impact of the 'Big Dead Spirit.' This redeeming effect is what occurred to the young suicide bomber in Tom Roberts's film Inside the Mind of the Suicide Bomber (2003). He linked up to his instinctual inner nature, and managed to overpower his superego, much like Paul, who ceased persecuting Christans. This is actually the reverse of childhood, as the tables are turned between superego and instinctual nature. In view of the above, it is clear to see how postmodernism—the notion of fluid boundaries, the relativizing of difference and negation of grand narratives —primarily serves whitestream America. The multiphrenia of postmodern plurality, its "world of simulation" and obliteration of any sense of objective reality, has given rise to a frenetic search for the "authentic" led by culture vultures and capitalist bandits fraught with "imperialist nostalgia "H In response, American Indian communities have restricted access to the discursive spaces of American Indian culture and identity and the nondiscursive borders of American Indian communities. In short, the notion of fluidity has never worked to the advantage of indigenous peoples. Federal agencies haveinvoked the language of fluid or unstable identities as the rationale for dismantling the structures of tribal life. Whitestream America has seized upon the message of relativism to declare open season on Indians, and whitestream academics have employed the language of signification and simulation to transmute centuries of war between indigenous peoples and their respective nation-states into a "genetic and cultural dialogue" (Valle and Torres I 141). Thus, in spite of its "democratic" promise, postmodernism and its ludic theories of identity fail to provide indigenous communities the theoretica1 grounding for asserting their claims as colonized peoples, and, more important, impede construction of transcendent emancipatory theories. Despite the pressures of cultural encroachment and cultural imperialism however, indigenous communities continue to evolve as sites of political contestation and cultural empowerment. They manage to survive the dangers of colonialist forces by employing proactive strategies, which emphasize education, empowerment, and self-determination, and defensive tactics that protect against unfettered economic and political encroachment. Thus, whatever else the borders of indigenous communities may or may not demarcate, they continue to serve as potent geographic filters of all that is non-Indian—dividing between the real and metaphoric spaces that differentiate Indian country from the rest of whitestream America. pedagogical Implications of Postmodern Theories As students learn to navigate the plurality of difference, it is equally important that in avoid falling into the (postmodern) trap of relativism. A postmodern theory of difference that insists on impartiality masks the power and privilege that underpins whitestream culture and perspectives. In other words, American Indian students do not enter into a social space in which identities compete with equal power for legitimacy; rather, they are infused into a political terrain that presumes their inferiority. For example, postmodern musings of subjectivity as disembodied and free-floating ignore the fact that American indian students, along with other indigenous peoples, are "engaged with the states in a complex relationship in which there are varying degrees of interdependency at play" (Alfred 1999, 85). As such, American Indian students are no longer free to "reinvent" themselves nor able to liberally "transgress" borders of difference, but, rather, remain captive to the determined spaces of colonialist rule. These students experience the binds of the paradox inherent to current modes of identity theory and it becomes increasingly evident that neither the cold linearity of blood-quantum nor the tortured weakness of self identification" (both systems designed and legitimated by the state) will provide them any relief (Alfred 1999, 84). Thus, while postmodern theorists rightly question the whole notion of origins and work to disrupt the grand narrative of modernism, its hyperelastic and all-inclusive categories offer little to no protection against the colonialist forces of cultural encroachment and capitalist commodification. Oil productions hold over native populations contributes to systematic and global inequality through unending conflict due to an oil curse that prioritizes people based on their resource value –t hats ross. This comes at the direct expense of social justice – ruthless aspirations for wealth and acculumation create a need for oil and triumph that results in exclusion of social and economic justice – that’s Giroux. And what happens from there? From the meetings, from the rallies, from the petitions and the teach-ins? What happens next? There is, after all, always a next. If you win this time – end aid to the contras, divest from apartheid South Africa, force debt-forgiveness by technologically advanced countries – there is always more to do. There is the de-unionization of workers, there are gay rights, there is Burma, there are the Palestinians, the Tibetans. There will always be Tibetans, even if they aren’t in Tibet, even if they aren’t Asian. But is that the only question: Next? Or is that just the question we focus on? What’s the next move in this campaign, what’s the next campaign? Isn’t there more going on than that? After all, engaging in political organizing is a practice, or a group of practices. It contributes to making you who you are. It’s where the power is, and where your life is, and where the intersection of your life and those of others (many of whom you will never meet, even if it’s for their sake that you’re involved) and the buildings and streets of your town is. This moment when you are seeking to change the world, whether by making a suggestion in a meeting or singing at a rally or marching in silence or asking for a signature on a petition, is not a moment in which you don’t exist. It’s not a moment of yours that you sacrifice for others so that it no longer belongs to you. It remains a moment of your life, sedimenting in you to make you what you will become, emerging out of a past that is yours as well. What will you make of it, this moment? How will you be with others, those others around you who also do not cease to exist when they begin to organize or to protest or to resist? The illusion is to think that this has nothing to do with you. You’ve made a decision to participate in world-changing. Will that be all there is to it? Will it seem to you a simple sacrifice, for this small period of time, of who you are for the sake of others? Are you, for this moment, a political ascetic? Asceticism like that is dangerous. Freedom lies not in our distance from the world but in the historically fragile and contingent ways we are folded into it, just as we ourselves are folds of it. If we take Merleau-Ponty’s Being not as a rigid foundation or a truth behind appearances but as the historical folding and refolding of a univocity, then our freedom lies in the possibility of other foldings. Merleau-Ponty is not insensitive to this point. His elusive concept of the invisible seems to gesture in this direction. Of painting, he writes: the proper essence of the visible is to have a layer of invisibility in the strict sense, which it makes present as a certain absence . . . There is that which reaches the eye directly, the frontal properties of the visible; but there is also that which reaches it from below . . . and that which reaches it from above . . . where it no longer participates in the heaviness of origins but in free accomplishments.9 Elsewhere, in The Visible and the Invisible, he says: if . . . the surface of the visible, is doubled up over its whole extension with an invisible reserve; and if, finally, in our flesh as the flesh of things, the actual, empirical, ontic visible, by a sort of folding back, invagination, or padding, exhibits a visibility, a possibility that is not the shadow of the actual but its principle . . . an interior horizon and an exterior horizon between which the actual visible is a partitioning and which, nonetheless, open indefinitely only upon other visibles . . .10 What are we to make of these references? We can, to be sure, see the hand of Heidegger in them. But we may also, and for present purposes more relevantly, see an intersection with Foucault’s work on freedom. There is an ontology of freedom at work here, one that situates freedom not in the private reserve of an individual but in the unfinished character of any historical situation. There is more to our historical juncture, as there is to a painting, than appears to us on the surface of its visibility. The trick is to recognize this, and to take advantage of it, not only with our thoughts but with our lives. And that is why, in the end, there can be no such thing as a sad revolutionary. To seek to change the world is to offer a new form of life-celebration. It is to articulate a fresh way of being, which is at once a way of seeing, thinking, acting, and being acted upon. It is to fold Being once again upon itself, this time at a new point, to see what that might yield. There is, as Foucault often reminds us, no guarantee that this fold will not itself turn out to contain the intolerable. In a complex world with which we are inescapably entwined, a world we cannot view from above or outside, there is no certainty about the results of our experiments. Our politics are constructed from the same vulnerability that is the stuff of our art and our daily practices. But to refuse to experiment is to resign oneself to the intolerable; it is to abandon both the struggle to change the world and the opportunity to celebrate living within it. And to seek one aspect without the other – life-celebration without world-changing, world-changing without life-celebration – is to refuse to acknowledge the chiasm of body and world that is the wellspring of both. If we are to celebrate our lives, if we are to change our world, then perhaps the best place to begin to think is our bodies, which are the openings to celebration and to change, and perhaps the point at which the war within us that I spoke of earlier can be both waged and resolved. That is the fragile beauty that, in their different ways, both Merleau- Ponty and Foucault have placed before us. The question before us is whether, in our lives and in our politics, we can be worthy of it. Bataille’s notion of expenditure is the face of contemporary industrial societies – this takes out their distinctions of utility, and also proves the aff would just further the models they criticize. We must understand how coloniality informs the basis of academic knowledge production Though revolutionary feminisms have relevance for indigenous women, it¶ remains critical for indigenous scholars to question how the experiences of indigenous¶ peoples are reshaped and transformed when articulated through the¶ epistemic frames of Western theory, whether it is postmodern, feminist, or¶ Marxist theory. As Trask notes, all haole—whether revolutionary or conservative—¶ benefit from the control of American Indian land and resources, and the¶ self-determination of indigenous peoples has never been the goal of marxism,¶ feminism, or any other First World ideology (Trask 1996, 912). For instance,¶ in contradistinction to Marxist theory, indigenous scholars do not view participation¶ in the colonialist project to be determined by class. As Trask notes:¶"Even poor haole take for granted their freedom of travel, power of purchase,¶ and the familiar intercourse of their language and institutions and customs in¶ | indigenous homelands. American citizenship is the passport to Indian¶ country; the American dollar is the economic and political currency; English¶ is the official as well as everyday language" (Trask 1996, 912).¶ Thus, before current articulations of Marxist or any First-World theory can¶ be considered as useful toolsin the process of articulating a critical theory of¶ indigenhta, important questions need to be examined. At the same time, in¶ this moment of late capitalism and advanced colonialism, it is critically important¶ for indigenous scholars to examine, articulate, and disrupt the global¶ capitalistic forces that work to imperil tribal existence, making the work of¶ revolutionary feminist scholars increasingly relevant. Ultimately, however, indigenous scholars —both men and women —will¶ need to construct their own theoretical systems relevant to their current struggles¶ and conditions. The precipitating theory of idigenista needs to remain¶ rooted in the struggles of indigenous peoples and the quest for sovereignty¶ and self-determination, as well as be elastic enough to incorporate the diversity¶ of American Indian women's lives. As we work in recognition of this diversity,¶ however, we must also struggle to find the common ground, to assert¶ the primacy of the struggle for self-determination and to work in solidarity¶ against the burgeoning effects of the colonialist project. With this goal in¶ mind, I close with words of indigenous scholar, activist, and warrior-woman¶ M. Annette Jaimes Guerrero:¶The only way to reverse the dominant colonialist mentality and prodevelopment¶ agenda is for traditionally oriented Native peoples to reclaim their¶ birthright, internally and outwardly. In such a liberation movement, Native¶ women can be seen as proactive agents of change leading the way as "exemplars¶ of Indigenism." This indigenous movement is about our decolonization;¶ it is focused on the recovery of our health and respective cultures, the healing¶ of our mind, body, and spirit, among our kinship relations of both genders of¶ all ages. Such a movement exists in reciprocity with our natural environment¶ and is part of the reclaiming of our respective homelands for our liberation¶ through decolonization. This is the significance of ecocultural connection to¶ the Earth, as the archetypal Feminine Principle, and as a living organic presence¶ that we Native daughters, love, honor, and respect, the Mother of Us All.¶ (James Guerrero 1997,218) Batailles’ theory of expenditure doesn’t apply to postmodern consumer capitalism, which is based on massive amounts of consumption and waste – exactly what Batailles advocates. Yang 2000 (Mayfair Mei-hui, Professor of Anthropology at the University of California Santa Barbara, has heldfellowships at the Center for Chinese Studies of the University of Michigan, the Chicago Humanities Institute, Universityof Chicago, and the Institute for Advanced Study, Princeton, “Putting Global Capitalism in Its Place: Economic Hybridity,Bataille, and Ritual Expenditure,” Current Anthropology, University of Chicago Journals) Scholars such as JeanJoseph Goux (1998) have pointed to a troubling overlap between Bataille’s views on luxury andsacrificial expenditure and postmodern consumer capitalism. Consumer capitalism is also predicated on massiveconsumption and waste rather than on the thrift, asceticism, and accumulation against which Bataille directed his theory of expenditure. It exhibits potlatch features in the tendency for businesses to give goods away in the hope that “supply creates its own demand”; it collapses the distinction between luxury and useful goods and between need and desire (Goux1998).Unlike modernist capitalism, postmodern consumer capitalism is driven by consumption rather than production. Thus,Bataille’s vision of the ritual destruction of wealth as defying the principles of accumulative and productive capitalism does not address this different phase of consumer capitalism, whose contours have only become clear since his death in 1962. Itseems to me that despite their overt similarities, the principles of ritual consumption and those of consumer capitalism are basically incompatible. If Bataille had addressed our consumer society today, he would have said that this sort of consumption is still in the service of production and productive accumulation, since every act of consumption in the worldof leisure, entertainment, media, fashion, and home décor merely feeds back into the growth of the economy rather thanleading to the finality and loss of truly nonproductive expenditure. Even much of modern warfare is no longer trulydestructive but tied into the furthering of militaryindustrial production¶ ‐¶ . Nor, despite its economic excesses, does our consumer culture today challenge the basic economic logic of rational private accumulation as a selfdepleting archaic¶ ‐¶ sacrificial economy does.¶ 15¶ Furthermore, capitalist consumption is very much an¶ individual ¶ consumption rather than oneinvolving the whole community or social order. Hold a very low threshold to all of their link arguments. There is a complexity inherent to speed and technology. | |
| 03/30/2013 | AT: Method PICTournament: NDT | Round: 6 | Opponent: | Judge: I write out of a personal existential context. This context is a profound source of knowledge connected to my “raced” body. Hence, I write from a place of lived embodied experience, a site of exposure. In philosophy, the only thing that we are taught to “expose” is a weak argument, a fallacy, or someone’s “inferior” reasoning power. The embodied self is bracketed and deemed irrelevant to theory, superfluous and cumbersome in one’s search for truth. It is best, or so we are told, to reason from nowhere. Hence, the white philosopher/author presumes to speak for all of “us” without the slightest mention of his or her “raced” identity. Self-consciously writing as a white male philosopher, Crispin Sartwell observes:¶ Left to my own devices, I disappear as an author. That is the “whiteness” of my authorship. This whiteness of authorship is, for us, a form of authority; to speak (apparently) from nowhere, for everyone, is empowering, though one wields power here only by becoming lost to oneself. But such an authorship and authority is also pleasurable: it yields the pleasure of self-forgetting or apparent transcendence of the mundane and the particular, and the pleasure of power expressed in the “comprehension” of a range of materials. (1998, 6)¶ To theorize the Black body one must “turn to the Black body as the radix for interpreting racial experience” (Johnson 1993, 600).1 It is important to note that this particular strategy also functions as a lens through which to theorize and critique whiteness; for the Black body’s “racial” experience is fun- damentally linked to the oppressive modalities of the “raced” white body. How- ever, there is no denying that my own “racial” experiences or the social performances of whiteness can become objects of critical reflection. In this pa- per, my objective is to describe and theorize situations where the Black body’s subjectivity, its lived reality, is reduced to instantiations of the white imaginary, resulting in what I refer to as “the phenomenological return of the Black body.” 2 These instantiations are embedded within and evolve out of the complex social and historical interstices of whites’ efforts at self-construction through complex acts of erasure vis-à-vis Black people. These acts of self-construction, however, are myths/ideological constructions predicated upon maintaining white power. As James Snead has noted, “Mythification is the replacement of history with a surrogate ideology of white elevation or Black demotion along a scale of human value” (Snead 1994, 4). You’ve conflated the intentions of our authors with western visual-optics – for non-western cultures visions do not have to be told from the perspective of the seeing. Black elk’s visions are the most telling no link. Do not judge the aff’s use of the term ‘vision’ by western language standards. The first thing to be pointed out is that “worldview” is a European idea, specifi cally German (Weltanschauung = world looked-at also ideology). So we must recognize initially that in speaking of an Indigenous worldview we may have already generated an egregiously distorted account, determined in advance by a European bias that gives priority to seeing and vision. Much of European-Western theory of knowledge and reality occurs under the aegis of a tacit or explicit visual-optical metaphor. To know or grasp something is to “see the point.” But for the human organism, seeing and vision is the distancing and detaching sense par excellence: the sense in which we are least involved as whole bodies, least involved emotionally and existentially in whole environments over the long term (thus, for example, the perversion of voyeurism). This approach may be appropriate within the sixteenth- and seventeenth-century Western scientifi c project of narrowing down to particular cogs within “the world machine” (for example, Newton’s “celestial mechanics”). But the price paid is that knowers must mask out the whole emotional and cosmical context within which knowing and living occur. If this is not recognized initially, the masking-out will be paved over and forgotten. The habitual boring and focusing, the “normal” partializing and fracturing, will be concealed, the initial assumptions concealed, and the concealing concealed. We will be oblivious of the possibility of other “worldviews,” other ways of grasping, living, and behaving in the world. “There is only one right way.” This is no mere matter for the philosophy classroom. Because of contemporary clashes between cultures animated by very different “worldviews,” and because of current weapons and communications technologies widely spread, we face the possible or probable extinction of life on our planet. If we can, we must grasp the bias and limitation of the West’s worldview, which powers, focuses, tunnels United States power aiming at hegemony, all oblivious of other worldviews and visions, for instance Native American or Islamic. As already suggested, the bias and limitation of the contemporary North American worldview is from the start built into the European notion of worldview itself: that is, the world as viewed, as the seen, the visual (and the visual-ideological). This deeply masks out the fact that fundamental components of a culture’s way of thinking and being in the world are not visual at all, not accessible to vision at any moment or through any sequence of moments (Augenblick in German: blink of the eye). As William James wrote in Lecture II of the Varieties of Religious Experience: Religion, whatever it is, is a man’s total reaction upon life, so why not say that any total reaction upon life is a religion? Total reactions are different from casual reactions, and total attitudes are different from usual or professional attitudes. To get at them you must go behind the foreground of existence and reach down to that curious sense of the whole residual cosmos as an everlasting presence, intimate or alien, terrible or amusing, lovable or odious, which in some degree every one possesses. This sense of the world’s presence . . . involuntary and inarticulate and often half unconscious as it is, is the completest of all our answers to the question, “What is the character of the universe in which we dwell?”2 The “whole push and pressure of the residual cosmos”—as he sometimes puts it (other times it’s “circumpressure”)—is not an exclusively visual matter, not by a long shot. It’s an experience of being always already carried along in a tide of events funded from the past and fl owing obscurely and powerfully into the present and future. It is a people’s living traditions of being, knowing, doing, and cannot be framed in a visual snapshot or glimpse, or any series of snapshots or glimpses, no matter how vivid. It is built into the whole bodies of the culture’s members as they are carried along in their habitual perceptual stances, practices, rites, interrelationships. This is infi nitely more than “seeing no matter how many points” intellectually and in an emotionally detached way. Black Elk’s healing visions cannot be understood only visually. They may occur in a coma. Funded and mobilized in the healer’s body are the practices of his people over countless generations. For example, in what John Neihardt transcribes as Black Elk’s fi rst cure, the healer places the sick boy at the northeastern sector of the inside of the teepee, the direction from which comes “the cold wind of the north that teaches endurance”— which has taught this to his Lakota people from time immemorial. The climactic moment of the cure is emphatically nonvisual: Black Elk places his mouth on the boy’s abdomen and “sucks the cold wind that teaches endurance” through his body. When Black Elk repeatedly exhorts his people to “follow the good red road,” he enjoins them to walk it, not just to look at it, or to form accurate propositions about it “in their minds.”3 Western metaphysics cements occularcentricism Chomsky also equates the perspective of the Martian with the vantage point afforded the child acquiring language. He writes that ‘from the Martian point of view,’ as well as from ‘a child’s point of view,’ languages are ‘essentially identical’ (Chomsky 1995b). Chomsky argues that “languages must look identical from the child’s point of view”, since ‘otherwise it’s impossible to learn any.’ The speed and precision with which children pick up new words “leaves no real alternative to the conclusion that the child somehow has the concepts available before experience with language and is basically learning labels for concepts that are already part of his or her conceptual apparatus.”56 Like God and the Martian, the child is represented as encountering language in an idealized, pristine form, his ‘knowledge’ of language untainted by experience and bodily realization. In each case a universal, totalizing vision constitutes idealized knowledge of language, and connects us to the truth as it distances us from the body, history, culture and society. Objectivity, certainty and knowledge of the ideal are associated with the visual apprehension of an object by a transcendental subjectivity.57 Chomskyan linguistics thus privileges what Nietzsche describes as ‘an eye outside time and history, an eye that no living being can imagine, an eye required to have no direction, to abrogate its active and interpretive powers’.58 Rorty notes that Western philosophy is characterized by the visualist ‘wish to see the world from above… as spectator of time and eternity,’ and has sought to constitute itself as a ‘discipline which lets us stand over and against the world of everyday practice by seeing it as God sees it, as a limited whole.”59 Chomskyan linguistics is characterized by similar aspirations, and is animated by a similar set of root metaphors. Chomsky’s descriptions of idealized knowers are permeated with the language of spectatorial epistemology – ‘observation’, ‘perspective,’ ‘point of view,’ ‘look,’ ‘see,’ ‘focus,’ etc. In the examples above, and in much of the rest of his work, knowledge is figuratively characterized as a visual enterprise. The object of inquiry, language, is represented in correspondingly ocular terms, and is assigned many of the same characteristics, including disengagement, objectivity, disembodiment, certainty and universality. Aff comes first - critical to challenging the epistemic bases that form ableism Your singling out against metaphors reifies the domination that you oppose. Your counterplan solves nothing. The counter-advocacy can’t solve on its own, visual and aural metaphors are still necessary to transform parts of the world. Your alternative creates a static conception about metaphors that enables them to be exclusionary – our permutation embraces the use of visual metaphors and aural metaphors and provides maximum solvency A complete shift from visual to aural legal metaphors is moreover unnecessary, even to accomplish or propel the value changes that exponents of critical legal theory in particular may desire. It is true that we have traditionally regarded the values associated with sound as more compatible with critical legal theory than the values associated with sight. This would seem to suggest that visual legal metaphors are almost by definition inadequately expressive of critical ideas and therefore deserve rejection by critical theorists. One *354 must wonder, however, whether the perceived shortcomings of visual legal metaphors are due to some inherent "essence" of visuality or whether they are simply a function of how we have traditionally understood sight. Perhaps sight does not have a phenomenological essence. n718 Perhaps it embraces a multiplicity of contradictory values - values which are brought out by different visual media. For instance, perhaps it is our dependence on the visual medium of writing that encourages us (although it certainly does not force us) to believe that sight abstracts, disengages, and objectifies. Writing tends to cut us off from the physical world; traditionally conceived, it facilitates the separation and mutual noninvolvement of writer and reader, and it enables the reader to assess visual information without being burdened by the presence and personality of the writer. But what if - perhaps under the impetus of television, film, and video technology - one were to understand sight more through the lens, say, of gesture? n719 In those circumstances, might not "sight" be considered to favor dynamism, multivariance, relation, and subjectivism? n720 Would not a focus on gesture give vision a meaning in time? Would not the visual perception and interpretation of movement facilitate the recognition of multiple "truths"? n721 Would not its personalized energy and power invite reciprocation? n722 Would it not facilitate the association of message and mes *355 senger? n723 If these things are so, then perhaps sight and, by implication, visual legal metaphors, are in the abstract potentially compatible with critical theory. By the same token, a total embrace of aural legal metaphor might not be sufficient to the purpose of promoting the aims of critical legal theory. Perhaps sound too is ultimately without a phenomenological essence, regardless of the values that we currently associate with it. For instance, we regard sound as concrete, relational, subjective, and dynamic, but we may do so because we still envisage ourselves experiencing sound in the context of face-to-face encounters. What would happen, however, if we ceased thinking of sound in this traditional fashion, and under the influence of ongoing technological change began to view it (as we are increasingly coming to experience it) as a product of technology - a product of the radio, the television, the telephone, the tape recorder, and the computer. n724 It could be argued that this technologically based sound could easily embrace and implicitly support values very different from those that we have hitherto associated with the aural. n725 For instance, relative to face-to-face conversation, technologically based discourse radically distances and decontextualizes those who are party to it. Insofar as it can be unyielding, technological sound can cut off or preempt interaction rather than facilitate it. n726 In the same vein, technological sound is not necessarily subjectifying: indeed, the power of its electronic *356 amplification can make it brutally objectifying. n727 Finally, instead of being dynamic, technological sound can be static - something that can be frozen in time, manipulated, and transferred for replay. In this context, prominent aural legal metaphors such as "voice," "speaking," and "listening" (and even "dialogue" and "conversation") that now seem unequivocally positive and supportive of the critical agenda may prove capable of evoking ambivalent or even negative values which would be fatal to their critical purpose. Arbitrarily limiting ourselves to aural figures of legal speech would therefore be as inadvisable as rejecting visual legal metaphors out of hand.It seems that into the foreseeable future, American legal discourse will - and, to avoid being painted into a cultural, sociological, or phenomenological corner, probably should - continue to embrace metaphors evoking sight as well as metaphors evoking sound. While we listen with new attention to the "voice" and "conversation" of the law, we can still "observe" and "review" it. In the long run, such an inclusive and potentially synergistic reconfiguration of American legal discourse will help to ensure that, in a new era, American law remains figuratively and literally sensible. | |
| 03/30/2013 | 1AC Wind-Oil Visions NDT RD6Tournament: | Round: | Opponent: | Judge: For generations, Oil has been King in Texas. Every job in the Dallas area was made possible through oil exploration. You can see its excesses everywhere: The Pony Express at SMU even Television shows like Dallas show ruthless Barons competing over control. All of our Debate Journeys begin from this point, some of our debate journeys started here in high school and inevitably they all revolved around the Dallas area. Dividing this massive Oil operation is I-35. I-35 connects the excesses of oil to its ugly underside. At one point or another, every team travels through Oklahoma on the way to the next tournament. Travel invokes a long history for Oklahoma and its transition from the former Indian Territory to the metropolitan area it is today. Travel also involves many Native American nations being thrown together and enclosed out of sight for the western world. For the Cherokee, this memory of travel is one of the violence of the trail of tears. Twenty-five years after removal started, the Cherokee nation made some discoveries that bore massive possibilities for the land, the American Oil and Gas Historical society credits the Cherokees writing that: http://aoghs.org/technology/first-oklahoma-oil-well/ In 1859, Lewis Ross, … Cherokee Nation.” For 70 years following the trail of tears there was conflict and hostility throughout Oklahoma and the nation. Eventually life in Indian Territory came to a close as the United States federal government became resolved to open the land for expansion. The discovery of Oil in Indian Territory catalyzed this new drive to acquire and expand the territory culminating in the creation of the State of Oklahoma and the Land run. Boomers and Sooners raced across the land taking plots with several of them identifying and taking the land for its Oil reserves. Naturally, with expansion of business comes the expansion of corruption. Fast forwarding 80 years from the Land Run we meet Koch Industries. Yes, the same Koch Industries funding the insurgence of the Tea Party. Koch Industries has 8 subsidiaries around Dallas. A mere few hours drive up the highway is Gracemont, Oklahoma one of the many places where Native Americans have been manipulated and robbed by Koch Industries, Koch money is a … the Tea Party. The question of incentives and restrictions is key here: Oil companies including Koch have begun to dominate the political sphere in order to control their destinies These companies are exemplary of the global neoliberal project that subjects more wealth to multinational corporations at the expense of all This regime of oil production produces systematic and global inequality, laying the foundation for unending conflict This system systematically degrades the possibility for effective politics – Oil represents the neoliberal pursuit for wealth and power at the expense of social justice that makes a vibrant public sphere impossible and multiplies exclusion We must examine the foundations of neoliberalism at their epistemic level – it is the refusal of the epistemic base that makes liberation a possibility. Deloria Jr. 1999 If there were applications for admission. 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 Native Nations of Oklahoma. 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 wind energy production in the United States as a challenge to the Oil industry. 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 An old Indian saying …everyone will become liberated. (1977) Wind energies for native peoples embody an alternative knowledge and a new form of environmental justice that western economic development forecloses. It embodies technology as a resistance mechanism. This trend, embedded …., ecology,¶ and culture. Indigenous energy independence moves beyond conventional biopolitical models of development that exploit Indigenous culture and land and have resulted in the systematic extermination of Native Americans In her work … production in the US. Epistemically aligning the ballot with the decoloniality that is emerging all around us allows us the possibility to challenge neoliberal enclosure of thinking Mingolo and He 12 Walter Mignolo, Professor of Decolonial Studies at Duke University, Weihua He, Ph.D. from Tsinghua University in Beijing. He is currently teaching in Shanghai and spent a year at Duke University while finishing his dissertation. The Prospect of Harmony and the Decolonial View of the World, published in Decolonial Thoughts, Interviews. September 2012 Finally, 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. Your ballot does not have access to control over energy policy, but has control over the dissent you challenge the nuclear industry over. What exactly are …across the planet. (ix) | |
| 03/31/2013 | 1AC - NDT Round 8Tournament: NDT | Round: 8 | Opponent: Michigan AP | Judge: Gordon, Baker, Atchison 1ac~Corbin Harney Video, approx. 1:58 long~ https://www.youtube.com/watch?v=1S4PFDCPWN8-https://www.youtube.com/watch?v=1S4PFDCPWN8 Who will pay attention to Corbin Harney’s demands? Whose approach to the question of energy most ethically responds to Harney’s challenges? When Corbin Harney closes with "they just don’t have the time to save us" Cherokee author Andrea Smith contextualizes how you should situate your ethical response when she writes that Unfortunately, while Habermas argues that the public sphere is fundamentally based on exclusion, These are the questions that frame the winner and loser of this debate. We read towards specific peoples in our debating: the Western Shoshone people and the Skull Valley Goshute people. We must recognize where we are. Our age is one of radioactive nation building. Mass technologies and the colonization of national imaginary has become a staple in the complex that has allowed for nuclear testing to poison our citizens and make native American communities of Utah and Nevada the most bombed nations on earth MASCO 2006 ~Joseph, The Nuclear Borderlands, 0691120773, p 25-27~ The unprecedented national resources devoted to the bomb, its infrastructural role in everyday life Eventually the Nuclear complex decreased its favoritism toward nuclear testing. Today, Nuclear violence is now directed toward energy research – the same structures that stabilized the nuclear weapons industry have infused nuclear power research MASCO IN 2006 ~Joseph, The Nuclear Borderlands, 0691120773, p 285-287 In September 1992, Los Alamos scientists conducted what proved to be the last U Our Condemnation of these practices must understand the complexity of the recipient’s choice or lack thereof. The Skull Valley Band of the Goshute is not a unanimous entity but are a nation full of dissent. Their leadership was faced with a forced choice: accept nuclear storage and the mass destruction of the surrounding environment or economically perish. In reverence to the above criticisms made by several native americans about nuclear energy policy, we would like to begin the discussion of the question of structures of thinking and liberation. Deloria Jr. 1999 If there were any serious concern about liberation we would see thousands of people simply It is fundamentally insufficient to offer a genuine affirmation of the resolution that merely 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 An old Indian saying captures the radical difference between Indians and Western peoples quite adequately We speak in our role of the ballot about the ethical response to Corbin Harney’s call. Ethics is not bound to just our actions but our thinking and logical processes. We must refuse the logic that makes ethnocide and humiliation possible Wind energies for native peoples embody an alternative knowledge and a new form of environmental justice that western economic development forecloses. It embodies technology as a resistance mechanism. This trend, embedded in a broader network of¶ environmental justice projects in Native Indigenous energy independence moves beyond conventional biopolitical models of development that exploit Indigenous culture and land and have resulted in the systematic extermination of Native Americans In her work with the indigenous movement in Ecuador, Catherine Walsh speaks of the Finally, 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. Your ballot does not have access to control over energy policy, but has control over the dissent you challenge the nuclear industry over. What exactly are border gnosis and gnoseology, and whence do they emerge? According | |
| 03/31/2013 | 2AC - NDT Round 8Tournament: NDT | Round: 8 | Opponent: Michigan AP | Judge: Gordon, Baker, Atchison 2acFW1 – counter interpretation – the aff can defend either a topical idea or a topical vision.a. Deloria says this maintains possibility for traditional plan affirmation and the ability to affirm a cultural perspective. b. 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. The 1ac is informed by multiple cultures and nations as they approach united states energy production on their sovereign lands. We affirm ways of thinking about changing energy policy from an other-thinking perspective. 2 – this isn’t impossible to debate -a. we make direct claims about energy production and indicate a change in mindset approach. b. There are multiple methods to wind energy that are good, multiple ways to negate the aff with defending the status quo or competing Ks. c. Do not judge this debate along the question of debatability but by which side is more inclusive of multiple perspectives about energy production. 3. Knowledge DA– their debatability claims are based on negating an aff ideal that places a single purpose interpretation to the world – this reflects dominant exclusive ways of thinking that assumes reformism will correct status quo machinery into line – Deloria says this framework of interpretation inherently favors western mechanistic thinking and culture and makes impossible revolutionary change in thinking. These constructions of privileged claims to knowledge should be disavowed, we use our counterinterpetation to create a new synthesis of knowledgeDeloria1999 VineDeloriaJr 1999 ~Theologian, legal scholar, JD, Ph.D, M.Div, standing rock Sioux, For This Land, 102-105 Example after example could be cited, each testifying to the devastating effect of a The neg framework has no claim to their form of debate except history and tradition. Switch side debate is a drive to force a form of traditional interpretation along a singular coherent form of communication is inherently silencing to other perspectives.Secomb 2000 (Linnell, a lecturer in Gender Studies at the University of Sydney, "Fractured Community" Hypatia-Volume 15, Number 2, Spring 2000, pp.138-139)~-AC Jean-Jacques Rousseau’s social contract has been reformulated by John Rawls in an attempt And, 4 - Vote affirmative to answer Corbin Harney’s call, voting negative on framework functionally makes the judge the operator hanging up on the call or telling him to call another number. Voting for our interpretation makes time by interrupting the naturalized assumptions of the public sphere that structure the benefits of their impacts. Their framework preserves the possibility for colonial exclusion of anything that doesn’t accommodate to their epistemological preference.Mignolo-http://muse.uq.edu.au.vortex3.ucok.edu:2050/journals/american_literary_history/v018/18.2mignolo.html 2006 ~Walter, Citizenship, Knowledge, and the Limits of Humanity American Literary History 18.2 (2006) 312-331 ~ Switch side debate in the context of the aff forces debaters to take the position of the colonizer. You should be suspect to these claims to objectivity – it privileges western forms of thinkingDelgado, Law Prof at U. of Colorado, 1992 ~Richard, "Shadowboxing: An Essay On Power," In Cornell Law Review, May~ The debate on objective and subjective standards touches on these issues of world-making The notion of finding a topical version replicates a boarding school mentality in its attempt to impose strict curriculum as behavioral modifications upon the indian mind in order to create the productive white citizen. Side with the possibility of change – their approach is dogmatic and denies creativityJohnston in 2000~Ian, retired instructor (now a Research Associate) at Malaspina University-College, Nanaimo, British Columbia, Canada, "There’s Nothing Nietzsche Couldn’t Teach Ya About the Raising of the Wrist" (Monty Python),A Lecture in Liberal Studies http://www.mala.bc.ca/~~johnstoi/introser/nietzs.htm-http://www.mala.bc.ca/~johnstoi/introser/nietzs.htm ~-AC The situation is not static of course. Some games have far fewer players and Ispec1 - all of those above research turns are the net benefits to us generating new ways to approach energy policy - it creates the students as researchers and applications of our research instead of deferring to outside viewpoints. All of our arguments about universality oon framework are impact turns to the spec argument.2 - we also meet - we say energy frameworks should be organic. they can read disads and case turns as to why some forms of energy cannot work or would be bad for the people in the 1ac. they only lose pic ground but that is irrelevant given the amount of disad ground they are granted. Powell evidence proves thereis not a singular incentive but multiple knowledge bases that their spec argument forces a close out of.3 - their interpretation is arbitrary - we give disad links, no right to other forms of ground - there are a bunch of mechanisms that we said would occur that they can say are bad.The process-oriented strategy undermines the product – individuals become vested in the means of policy-making and not in the outcomes – their focus on solvency underminesVan Oenen 2006 ~Gijs, John Hopkins U, Theory %26 Event, 9:2, Eramus U.~-AC Their issacs evidence is an ineffective framing for the debate: it ignores possibility for new ways of thinking and guarantees continued exploitation of the planet.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~ Prioritize indigenous struggle – their argument is fundamentally unethical because it occurs on stolen Indian landGrande 4 (Sandy, Associate Professor of Education at Connecticut College, Ph.D., Kent State University, Fellow in the Holleran Center for Community Action and Public Policy, member of the EPA’s National Environmental Justice Advisory Council’s Indigenous People’s Work Group, "Red Pedagogy", pg. 154-156, og) Though revolutionary feminisms have relevance for indigenous women, it¶ remains critical for indigenous | |
| 03/31/2013 | 1AR - NDT Round 8Tournament: NDT | Round: 8 | Opponent: Michigan AP | Judge: Gordon, Baker, Atchison 1arIm going to make an explicit concession here – we are not going for the theoretical conditionality argument, we will concede the Sholock evidence from the 1nr – epistemic uncertainty – ie the absence of a hegemonic knowledge base ietheaff – has particular beefits in terms of questioning white America and arrogance and self deception that normativizes coalitions nad struggle efforts. This turns their coalition arguments – the state engagement for effecting struggle are ineffectiveAntonio 1995 ~Robert, Nietzsche’sAntisociology: Subjectified Culture and the End of HistoryAuthor(s): Robert J. AntonioReviewed work(s):Source American Journal of Sociology, Vol. 101, No. 1 (Jul., 1995), pp. 1-43Published ~ Privileging aesthetic experience over rational action, Nietzsche subverted modern theory’s largely normative and instrumentalviews |
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