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Summary

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1 +Eurocentricism K (2.01)
2 +The 1AC’s narrative of expression and speech as necessary for self-hood comes from a Eurocentric starting point. The AFF overlooks Eastern cultures that view speech as an external attribute instead of an internal one.
3 +Kim and Sherman 7:
4 +Heejung S. Kim and David K. Sherman. Psychology Professors at UC Santa Barbara. ““Express Yourself”: Culture and the Effect of Self-Expression on Choice.” 2007.
5 +In cultural contexts in which internal attributes are considered to be the core of the self, such as in the United States, expression of thoughts and ideas is a common and habitual practice (Kim and Markus, 2002). For instance, people commonly express their political beliefs through bumper stickers and votes, signs of political affiliation in the front yard, and personal Weblogs. Through these actions and words, people reveal their internal attributes, such as preferences, beliefs, and values. Through these self-expressive acts, individuals make their private thoughts and feelings concrete, tangible, and socially recognizable, and having freedom to speak one’s mind symbolizes one’s ultimate freedom to be oneself. Some historians argue that America can be viewed predominantly as a culture of ideas and the expression of these ideas (Angell, 1999). Thus, self-expression occupies a special position in these cultural contexts because through self-expression people define who they are by making their thoughts tangible. Along with the right to vote and the freedom to choose one’s religion, the right to speak one’s mind—freedom of speech—protected in America as part of the Bill of Rights. Freedom to express is part and parcel of America’s democratic tradition. Why does the practice of expression make thoughts and feelings concrete in the manner described above? Self-perception theory (Bem, 1972) posits that a key way that people come to know their own internal states is through observing their actions and behaviors. The act of expression, then, may make what is expressed more real to individuals because it helps inform them, in a sense, of what they really feel and think. Consistent with this idea, research shows that verbal expression of attitudes makes people believe in those attitudes more (Higgins and Rholes, 1978). That is, individuals may feel more committed to their thoughts and bound by them when their thoughts are expressed through words and behaviors (Kiesler and Sakumura, 1966) because what is expressed—thoughts—implicates central aspects of who they are. This process takes on particular importance when a culture emphasizes internal attributes in defining the self. In contrast, the interdependent view of the self that is prevalent in East Asian cultures leads to different cultural meanings and practices of self-expression. When meaningful aspects of the self are social and external, such as roles and relationships, rather than private and internal, such as beliefs and values, expressing internal attributes is less significant. Roles and relationships are readily recognizable by others without being expressed by an individual, and private and internal thoughts are relatively insignificant in defining the self. In this context, self-expression may not convey the core aspects of the self. In a culture in which what is conveyed through self-expression is not considered to be of particular importance, the act of expression may not have the same implications for the self as it has in the individualistic cultural context.
6 +Cultures perceive and use speech differently. The AFF ignores these culturally significant nuances.
7 +Gudykunst and Mody 2:
8 +William B. Gudykunst and Bella Mody. Professor of human communication studies at Cal State Fullerton and Professor of mass communication and global media studies at University of Colorado, Boulder. “Handbook of International and Intercultural Communication.” 2002.
9 +Silence in the West is often considered a pause, empty space, absence of sound, or blank in communication (Hasegawa and Gudykunst, 1998). When silence prolongs conversationalists becomes uneasy. In Asia, however, silence is valued rather than feared (Morsbach, 1976; Oliver, 1971). Two friends can sit side-by-side for hours not talking to each other. A subordinate may remain silent for the entire period of a superior’s preaching. Smutkupt and Barna (1976) observe the significance of silence in Thailand ais a sign of respect, agreement, or disagreement and as a beautiful form of speech. European culture places a great premium not only on knowing but also on saying what one knows (Wierzbicka, 1991). Asian culture, though it values knowledge, discourages verbalizing knowledge. If what one said is truthful, the verbalization constitutes a violation of the modesty principle; if not, a manifestation of ignorance. In either case, the person ends up losing face. There is a saying in Korea that “silence guarantees you a second place,” which means silence is preferred to improper words.
10 +The alt is to reject the aff’s Western framing of speech in favor of a universal metalanguage that compares cultural scripts.
11 +Wierzbicka 94:
12 +Anna Wierzbicka. Linguistics Professor at Australian National University. “"Cultural Scripts": A Semantic Approach to Cultural Analysis and Cross-Cultural Communication.” 1994.
13 +As James Down pointed out, "one of the greatest stumbling blocks to understanding other peoples within or without a particular culture is the tendency to judge others' behavior by our own standards" (quoted in Gudykunst and Kim, 1984, p.83). One of the most important steps towards overcoming this stumbling block is to make the different standards of behavior associated with different cultures explicit. For intercultural communication, it is essential that different cultural norms operating in different societies be explicitly formulated, that they be formulated in a way which makes it easy to compare them, but also that they be formulated in an unbiased way, without distortions deriving from rigid a priori frameworks. It is also essential that they be formulated in a non technical and generally accessible language. Since cultural scripts can be formulated in lexical universals, they can be easily compared across cultures. What is more, comparison of cultures based on cultural scripts can be undertaken from a language-independent and a culture-neutral point of view, and can be free of any ethnocentric bias. The fact that cultural scripts are directly translatable from one language to another and that they can be accessed, so to speak, via any language whatsoever, ensures their universal and culture-independent character. Natural semantic metalanguage provides us with a universal system of notation for stating and comparing tacit cultural rules in terms of which different societies operate and in terms of which we can understand and make sense of differential communicative behavior.
14 +Eurocentric modes of thought permeate education and make non-European American students feel inferior. The role of the judge is to embrace their role as an educator and use the ballot to reject pedagogy rooted in Eurocentricism.
15 +Thibert 14:
16 +Eric Thibert, writer for The Spectrum, a North Dakota State University think tank, 10/2/2014. http://ndsuspectrum.com/eurocentrism-in-american-public-education/ KS
17 +Elementary, middle and high schools and even institutions of higher education disproportionately promote the worldview developed by Western civilization, a practice known as Eurocentric education. Evident everywhere, though particularly in the humanities, Eurocentrism is a central problem in American schools. It’s ethically wrong to only present information that’s been treated by a Western lens and doing so results in tragic social consequences. A Eurocentric curriculum, the kind seen in almost all schools in the United States, focuses on the ideas and achievements of Western cultures, including Europe and the English-speaking world. It ultimately stems from an underlying sense of European exceptionalism, a notion is adopted by students and then passed on in a perpetual cycle. The European focus is most apparent in the teaching of history, which is generally done with special attention given to Europe and its interactions with the rest of the world. From Spain’s discovery and colonization of Latin America, to the West’s involvement in the Opium Wars in China, to the conquest of Africa. Europeans are seen as having held the pen that wrote all of history. When they’re presented in this way, these events suggest the rest of the world is less important when viewed alone, that events like the Latin American literary boom or the establishment of a republic in China are of marginal significance since they don’t directly relate to the West’s experience. In the arts, European and American literature is given special attention. The regular Twain, Poe and Hemingway assignments are often accompanied by translations of Homer, Dumas, Chekov and Kafka in high school English classes. In most cases, little room is made to include writers like Chinua Achebe, Julia Alvarez or Gabriel García Márquez, who are arguably more relevant for 21st century students. Paying excessive attention to the literary achievements of Europeans and Americans leads to the belief that non-Europeans don’t produce intellectual works of the same caliber, which simply isn’t true. There’s an obvious achievement gap in the United States, and, luckily, only a relatively small group of people believe it’s due to inherent differences in capabilities between races and ethnicity. At the same time though, Eurocentric curricula perpetuate the idea that Westerners are more intelligent, innovative, creative and generally superior to all other people. The effect of this unbalanced depiction is that non-European American students are led to believe they can’t perform at the same level as their peers. With criticism of affirmative action for the advancement of minorities being widespread, it seems policies that seek to eliminate racial disparities should focus on eradicating the last pro-white institutions before any other steps are taken. It’s worth noting that it may in fact be because of the cycle I described that affirmative action has failed in some areas. The philosophy of education holds the greatest potential. Changing it to promote the success of minority students wouldn’t require distorting facts in order to exaggerate the importance of certain events. The history is already there, and all the reform will follow swiftly when we simply decentralize our worldview. Broad-based educational plans are becoming more important than ever, and our students are put at a distinct disadvantage by having a European-centered background. In order to cope with shifting demographics in the United States and to be productive in the global economy, students must be able to understand the significance and conditions of the world’s various cultures. All that we’ve been prepared for though is life as peasants on a 14th century farm in England. I’d say the time has come, but the truth is that a complete restructuring of our educational system is already long overdue.
18 +The Kritik outweighs and turns case—Eurocentricism is the root cause of all oppression. Their flawed epistemology stems from a Eurocentric perspective.
19 +Baker 12
20 +(Michael. Professor of Education and Human Development, University of Rochester Professor at the Warner Graduate School of Education and Human Development, October 31 - November 4, 2012, American Educational Studies Association, Annual Conference Seattle, Washington, “Decolonial Education: Meanings, Contexts, and Possibilities,” http://academia.edu/3266939/Decolonial_Education_Meanings_Contexts_and_Possiblities, Accessed: 7/7/13, LPS.)
21 +Decolonial thinking developed by this group, now calling itself modernity/coloniality/decoloniality, is centered around a theory of modern/colonial power/knowledge relations that aims to explain the politics of our identities within a worldwide racial system of classification. The foundation of this system of classification was the imperial idea of humanity, an invention of early modern natural law theory allowing elite Europeans to interpret themselves in relation non-Europeans and the uncivilized European masses. In the debates over the humanity of the Amerindians at the School of Salamanca in 1542, a new conceptualization of the medieval concept of humanitas emerged that became the basis for the modern epistemological framework. Humanitas was conceived in the cognitive operation of creating the framework for western knowledge production (Tlostanova and Mignolo, 2012, p. 15). Rooted in the sixteenth and seventeenth century reformulations of medieval natural law theory and novel conceptions of the state of nature, the modern worldview was constituted by cultural conceptions and theories of human nature, history, and destiny that set the outer limits and the internal possibilities for understanding the world, others, and oneself (Jahn, 2000, p. xv). Based upon a rethinking of the biblical conceptualizations of the state of nature and the nature of man that emerged from the Reformation and the theological debates over the legal status of the Amerindians, Europeans came to understand themselves as a distinct cultural group, separate from Christendom, within a universal civilized-barbarian hierarchical classification system. Civilized humanity was constituted in a double movement that detached Man from God and distinguished European from non-Europeans (Mignolo, 2000). The Renaissance idea of man was used as a point of reference to identify and invent the boundaries of civilized humanity and to hierarchically classify people on the margins and exteriority of these boundaries. Humanitas and anthropos are the two central European constructs for human beings that emerged from this intellectual formation that ranked and divided people around the world into knowing subjects and known objects (Osamu, 2006). From its sixteenth century reformulation, humanitas refers to the self-definition of the civilized ethno-class that controls knowledge through which anthropos, the object of knowledge, can be constructed, known and managed. It was during this transition from the medieval to early modern periods that the world began to be hierarchically and racially conceived by a particular group of epistemic agents, supported by Christian theology, exploring, mapping, and classifying the whole world for the first time within a newly emerging epistemological framework that became the foundation of the conceptual/narrative we now call modern civilization (Mignolo, 2007, p. 115). The self-understanding of European elites that emerged during the sixteenth and seventeenth centuries was built upon a conceptual matrix of dual opposites where the barbarian, the woman, the child, nature, the homosexual, etc., were incorporated into a complex hierarchy tied to the changing divisions of labor in the modern capitalist system. This system of classification allowed European civilized males to interpret themselves at the apex of a universal hierarchy while providing a rationale for maintaining these categories and divisions. From this modern/colonial perspective, the link between Eurocentrism and knowledge was rearticulated in linking coloniality with Eurocentrism (Quijano, 1999). As a way of conceiving and organizing knowledge based upon a universalized conception of humanitas, the colonial matrix of power enabled the subjugation of populations to various binary identities and colonial/imperial forms of self-understanding (Quijano, 2000). Differences related to ethnicity, race, gender, class, sexuality, disability, nationalism, religion, etc., are interrelated today within the modern/colonial system of power/knowledge relations established by a particular ethno-racial group of elite, Christian, heterosexual, men in the sixteenth and seventeenth centuries. These various identities and differences were transformed into values within multiple and interrelated hierarchies. As a consequence, the ways in which both colonized and colonizing peoples have learned to interpret and understand themselves, others, and the world are inventions of a European colonial/imperial matrix of power and knowledge relations. This system of classification has enabled modes of control of social life and economic and political organizations that emerged in the European management of the colonies in the Americas at the beginning of the sixteenth century and subsequently became worldwide. Coloniality became a global model of power and integration of all people and places on earth into the process of building and expanding, both materially and intersubjectively, a new space/time called modernity.
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1 +Davis Neg
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1 +Eurocentrism K
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1 +Stanford
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1 +Aff truth testing will to power
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1 +Stanford

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