Changes for page Dougherty Valley Chillappagari Aff
on 2017/02/11 21:25
on 2017/03/07 02:52
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... ... @@ -1,74 +1,0 @@ 1 -=1AC Vs San Marino RE= 2 - 3 - 4 -====Debate is a university – these spaces silences our voices and invests in the most privileged bodies, we must carve out a space within this institution and radically shape it to rupture the violence that the space perpetuates through maintenance of oppressive structures and the disruption of white supremacy. ==== 5 -**Nguyen 14** Nicole Nguyen and R. Tina Catania The Feminist Wire August 5 2014 "On Feeling Depleted: Naming, Confronting, and Surviving Oppression in the Academy" thefeministwire.com/2014/08/feeling-depleted-naming-confronting-surviving-oppression-academy/ 6 -We write because we cannot remain silent. And the "we" that we 7 -AND 8 -inclusive. It is an invitation to strategize, to survive, to heal 9 - 10 - 11 -====Ahmed 1 Whiteness coheres itself within institutions through habitual repetitions – the body creates the space and the space creates the body– the nonrecognication of the whiteness inherent with the space is what allows whiteness to manifest itself in the first place and makes whiteness comfortable because it is invisible. The speech act became an object the moment we started the 1AC – this space is inevitably political to us and marks our bodies as hypervisible.==== 12 -**Ahmed **Ahmed, Sara. "A phenomenology of whiteness." Feminist theory 8.2 (2007): 149-168.We need to examine not only how bodies become white, or fail to do so, but also how spaces can take on the very 'qualities' that are given to such bodies. In a way, we can think about the habitual as a form of inheritance. It is not so much that we inherit habits, although we can do so: rather the habitual can be thought of as a bodily and spatial form of inheritance. As Pierre Bourdieu (1977) shows us, we can link habits to what is unconscious, and routine, or what becomes 'second nature'.3 To describe whiteness as a habit, as second nature, is to suggest that whiteness is what bodies do, where the body takes the shape of the action. Habits are not 'exterior' to bodies, as things that can be 'put on' or 'taken off'. If habits are about what bodies do, in ways that are repeated, then they might also shape what bodies can do. For Merleau-Ponty, the habitual body is a body that acts in the world, where actions bring other things near. As he puts it: my body appears to me as an attitude directed towards a certain existing or possible task. And indeed its spatiality is not, like that of external objects or like that of 'spatial sensations', a spatiality of position, but a spatiality of situation. If I stand in front of my desk and lean on it with both hands, only my hands are stressed and the whole of the body trails behind them like the tail of a comet. It is not that I am unaware of the whereabouts of my shoulder or back, but these are simply swallowed up in the position of my hands, and my whole posture can be read so to speak in the pressure they exert on the table. (2002: 114–5, emphasis in original) Here, the directedness of the body towards an action (which we have discovered also means an orientation towards certain kinds of objects) is how the body 'appears'.4 The body is 'habitual' not only in the sense that it performs actions repeatedly, but in the sense that when it performs such actions, it does not command attention, apart from at the 'surface' where it 'encounters' an external object (such as the hands that lean on the desk or table, which feel the 'stress' of the action). In other words, the body is habitual insofar as it 'trails behind' in the performing of action, insofar as it does not pose 'a problem' or an obstacle to the action, or is not 'stressed' by 'what' the action encounters. For Merleau-Ponty, the habitual body does not get in the way of an action: it is behind the action. I want to suggest here that whiteness could be understood as 'the behind'. White bodies are habitual insofar as they 'trail behind' actions: they do not get 'stressed' in their encounters with objects or others, as their whiteness 'goes unnoticed'. Whiteness would be what lags behind; white bodies do not have to face their whiteness; they are not orientated 'towards' it, and this 'not' is what allows whiteness to cohere, as that which bodies are orientated around. When bodies 'lag behind', then they extend their reach. It becomes possible to talk about the whiteness of space given the very accumulation of such 'points' of extension. Spaces acquire the 'skin' of the bodies that inhabit them. What is important to note here is that it is not just bodies that are orientated. Spaces also take shape by being orientated around some bodies, more than others. We can also consider 'institutions' as orientation devices, which take the shape of 'what' resides within them. After all, institutions provide collective or public spaces. When we describe institutions as 'being' white (institutional whiteness), we are pointing to how institutional spaces are shaped by the proximity of some bodies and not others: white bodies gather, and cohere to form the edges of such spaces. When I walk into university meetings that is just what I encounter. Sometimes I get used to it. At one conference we organize, four black feminists arrive. They all happen to walk into the room at the same time. Yes, we do notice such arrivals. The fact that we notice such arrivals tells us more about what is already in place than it does about 'who' arrives. Someone says: 'it is like walking into a sea of whiteness'. This phrase comes up, and it hangs in the air. The speech act becomes an object, which gathers us around. So yes they walk into the room, and I notice that they were not there before, as a retrospective reoccupation of a space that I already inhabited. I look around, and re-encounter the sea of whiteness. As many have argued, whiteness is invisible and unmarked, as the absent centre against which others appear only as deviants, or points of deviation (Dyer, 1997; Frankenberg, 1993). Whiteness is only invisible for those who inhabit it, or those who get so used to its inhabitance that they learn not to see it, even when they are not it (see Ahmed, 2004b). Spaces are orientated 'around' whiteness, insofar as whiteness is not seen. We do not face whiteness; it 'trails behind' bodies, as what is assumed to be given. The effect of this 'around whiteness' is the institutionalization of a certain 'likeness', which makes non-white bodies feel uncomfortable, exposed, visible, different, when they take up this space. 13 - 14 - 15 -====Ahmed 2 Stories of diversity and equality are propped up to criminalize our language and deem it as signs of ingratitude – this theorizes that our forms of protest against white supremacy as nagging and unnecessary. Filtration of speech ensures that stories of diversity are promoted and our protest of racism go unheard - free speech does not exist outside of that of which falls within the confines of white coherency. Attempts to access the space of the institution are always terminated and cut off – the 1AC is a disruption of white supremacy – a flipping of the script that destroys the system that marks our bodies are immobile. ==== 16 -**Ahmed** Ahmed, Sara. "A phenomenology of whiteness." Feminist theory 8.2 (2007): 149-168. 17 -When our appointments and promotion are taken up as signs of organizational commitment to equality 18 -AND 19 -our attention to the present, and without simply wishing for new tricks. 20 - 21 - 22 -**==== Osajima 2 Oppressed groups can't do shit if they are stuck in the cyclical violence of internalized oppression—We are asked to challenge structures yet they have already rendered us powerless and silent—We need a structure to rupture these forms of psychological violence before we can take action====** 23 -**Osajima**Keith Osajima. Keith Osajima teaches in the School of Education at the University of Redlands, specializing in race and the experiences of Asian American students in higher education. Internalized Oppression and the Culture of Silence: Rethinking the Stereotype of the Quiet Asian-American Student. De Anza College Political Science Department. http://nypolisci.org/files/PDF20FILES/Chapter20IV_209_20internalized20oppression20and20the20culture20of20silence20FEC2.pdf 24 -So how can we understand the quiet Asian student? How can we understand what 25 -AND 26 -violence and force. The oppressed become unwitting participants in their own oppression. 27 - 28 - 29 -====Thus our 1AC asks what the fuck free speech is for Model Minorities when we are told to sit down and raise our hands: we advocate for rage as a methodology of rupturing the antiyellow university— we create counterpublics that approach this debate about free speech from our embodied experience. ==== 30 - 31 - 32 -====Chandra 1 Rage is a catalyst for change. Raging against the structures of white supremacy are key to bringing it down and empowering liberation movements. Rage is a productive substation for the shame that Asian-Americans feels and a product of our dissatisfaction with the squo. Rage is incomprehensible to white supremacy – anger disrupts the squo and is something inherently uncontrollable by white supremacy. Any other methodology fails. The understanding of the rage that Asian-Americans feel is necessary for change. ==== 33 -**Chandra **Ravi Chandra, M.D. is a psychiatrist, poet and writer in San Francisco. Asian American Anger - It's a Thing!: ~~#dvchallenge Pacific Heart Books, 2014 34 -The power of righteous rage and indignation is undeniable. Is it not moving us 35 -AND 36 -learn to listen to the angers of others, and understand our own. 37 - 38 - 39 -====Chandra 2 Rage is looking for the questions before we can begin to find the answers. Rage makes visible the problems we find in ourselves and our community, meaning it's a prior question to any discussion.==== 40 -**Chandra **Ravi Chandra, M.D. is a psychiatrist, poet and writer in San Francisco. Asian American Anger - It's a Thing!: ~~#dvchallenge Pacific Heart Books, 2014 41 -So is anger good or bad? That question is probably not as important as 42 -AND 43 -our only note. A shrill and possibly dangerous one, at that. 44 - 45 - 46 -====Pae and McCarty Our counter-public focuses on the multiplicity of identities and problems that are commonly shared by latinx and black populations. This subaltern space has the ability to transform our understanding of what counts as a concern and provides minority populations with value to life.==== 47 -**Pae and McCarty III 2012 (K. Christine ~~is assistant professor of religion at Denison University, Granville, Ohio. She holds a doctoral degree in Christian social ethics from Union Theological Seminary in New York City~~ and James W. ~~is director of the Ethics and Servant Leadership program at Oxford College of Emory University and a PhD student in religion (ethics and society) at Emory University~~ "The Hybridized Public Sphere: Asian American Christian Ethics, Social Justice, and Public Discourse," Journal of the Society of Christian Ethics Volume 32, Number 1, d/l: muse) p. 104-17 //jl** 48 -To critically understand the hybrid concept of Jesus/Christ in light of Asian Americans' 49 -AND 50 -admittedly, often after a long and arduous process—in significant 106 • 51 - 52 - 53 -====Osajima 2 Debate is disempowering and silencing— we are just empty receptacles waiting to receive white trash, we are obedient model minorities who conform to models of education that structurally exclude the embodied position: Thus the ROTB is to endorse the debater who best maintains counterpublic spaces of resistance.==== 54 -**Osajima**http://nypolisci.org/files/PDF20FILES/Chapter20IV_209_20internalized20oppression20and20the20culture20of20silence20FEC2.pdf 55 -How can the general discussion on internalized oppression be applied to the experiences of AsianAmerican 56 -AND 57 -difficulty breaking with familiar patterns and feelings to answer questions in our classes. 58 - 59 - 60 -====Seshadri-Crooks The structure of racial discourse is totalizing and attempts to overcome difference and control what it means to be human==== 61 -Kalpana Seshadri-Crooks, assistant professor of English at Boston College, Desiring Whiteness: A Lacanian analysis of race, 2000, p. 55-56 62 -Guillaumin's terms are useful not so much in distinguishing between premodern and contemporary notions of 63 -AND 64 -be inscribed as anatomy, when that anatomy does not exist as such. 65 - 66 - 67 -==Framework Underview== 68 - 69 - 70 -====Framework is how they mark our bodies as irrational because we operate outside their productive limits. This is the violent attempt to invisibilize whiteness by determining the mechanisms by which we engage with the resolution. That denies accountability and re asserts colonial violence on yellow bodies-Kincheloe'99==== 71 -~~{Joe L; Research chair at Faculty of Education at McGill University; "The Struggle to Define and Reinvent Whiteness: A Pedagogical Analysis"; College Literature 26 (Fall 1999): 162-; 1999; http://www.virginia.edu/woodson/courses/aas10220(spring2001)/articles/kincheloe.html; accessed 9/22/16~~}AvP 72 -While no one knows exactly what constitutes whiteness, we can historicize the concept and 73 -AND 74 -indication that he escaped the confines of time and space. In this context - EntryDate
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