Summary

• Objects (1 modified, 1 added, 0 removed)
  • Caselist.RoundClass[27]
  • Caselist.CitesClass[12]

Details

Caselist.RoundClass[27]

EntryDate

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1		-2017-03-04 03:52:31.933
	1	+2017-03-04 03:52:31.0

Caselist.CitesClass[12]

Cites

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	1	+Their critique of ableism recreates the western conception of man within white decadent anthropology – we can never solve colonialism while assuming European conceptual categories or starting by treating symptoms instead of the underlying systems. Wynter 06
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	3	+Syliva Wynter 6—2006 ( “Interview with Syliva Wynter,ProudFlesh Interview: New Afrikan Journal of Culture, Politics and Consciousness, Issue 4)
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	5	+PROUD FLESH: At this point in your life’s work, who could think of your writing without thinking of its critical thesis on “humanism,” of Western humanism, or what it calls “Man,” which also raises critical questions of “consciousness,” does it not? And other questions, too, of course. SYLVIA WYNTER: Such as, “Why does this meaning have to be put on being Black—this meaning of non-being?” These are the kinds of questions that you guys are going to ask. I beg you guys to go back and read about Copernicus, Galileo and so on. The Darwinian thing was a bit of a struggle, but not as much~-~-strangely enough . . . PROUD FLESH: Yes, you consistently show how “the Copernican revolution” was one enabled by imperialist exploration-cum-exploitation or conquest. For undergraduates in Western universities, in particular, they simply stick the Copernicus issue in the anthology of “modern Western philosophy,” as a lesser textual concern, without dealing with it or its significance; I mean, with no context or explanation. SYLVIA WYNTER: They never even wanted to write about it! And why? Because I think they are aware of the implications, if taken seriously. That’s how they took over the world. We have to take it all seriously. YOU CANNOT SOLVE THE ISSUE OF “CONSCIOUSNESS” IN TERMS OF THEIR BODY OF “KNOWLEDGE.” You just can’t. Just as within the medieval order of knowledge there was no way in which you could explain why it is that certain planets seemed to be moving backwards. Because you were coming from a geocentric model, right? So you had to “know” the world in that way. Whereas from our “Man-centric” model, we cannot solve “consciousness” because “Man” is a purely ontogenetic/purely biological conception of being, who then creates “culture.” So if we say “consciousness” is “constructed,” who does the constructing? You see? Whereas in Fanon’s understanding of ontogeny-and-sociogeny, there’s no problem. Do you see what I mean?
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	7	+They use 19th century European philosophy to theorize disability – this is colonial knowledge that experience black and brown bodies.
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	9	+The overrepresentation of Western Man is the basis of all forms of oppression and conflict – rejecting it is a prerequisite to destroying coloniality as a whole. Wynter 03
	10	+
	11	+Sylvia Wynter—2003 (“Unsettling the Coloniality of Being/Power/Truth/Freedom: Towards the Human, After Man, Its Overrepresentation~-~-An Argument,” CR: The New Centennial Review, Volume 3, Number 3,257-337)
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	13	+The argument proposes that the struggle of our new millennium will be one between the ongoing imperative of securing the well-being of our present ethnoclass (i.e., Western bourgeois) conception of the human, Man, which overrepresents itself as if it were the human itself, and that of securing the well-being, and therefore the full cognitive and behavioral autonomy of the human species itself/ourselves. Because of this overrepresentation, which is defined in the first part of the title as the Coloniality of Being/ Power/Truth/Freedom, any attempt to unsettle the coloniality of power will call for the unsettling of this overrepresentation as the second and now purely secular form of what Aníbal Quijano identifies as the "Racism/ Ethnicism complex," on whose basis the world of modernity was brought into existence from the fifteenth/sixteenth centuries onwards (Quijano 1999, 2000), 2 and of what Walter Mignolo identifies as the foundational "colonial difference" on which the world of modernity was to institute itself (Mignolo 1999, 2000). 3 The correlated hypothesis here is that all our present struggles with respect to race, class, gender, sexual orientation, ethnicity, struggles over the environment, global warming, severe climate change, the sharply unequal distribution of the earth resources (20 percent of the world's peoples own 80 percent of its resources, consume two-thirds of its food, and are responsible for 75 percent of its ongoing pollution, with this leading to two billion of End Page 260 earth's peoples living relatively affluent lives while four billion still live on the edge of hunger and immiseration, to the dynamic of overconsumption on the part of the rich techno-industrial North paralleled by that of overpopulation on the part of the dispossessed poor, still partly agrarian worlds of the South 4 )—these are all differing facets of the central ethnoclass Man vs. Human struggle. Central to this struggle also is the usually excluded and invisibilized situation of the category identified by Zygmunt Bauman as the "New Poor" (Bauman 1987). That is, as a category defined at the global level by refugee/economic migrants stranded outside the gates of the rich countries, as the postcolonial variant of Fanon's category of les damnés (Fanon 1963)—with this category in the United States coming to comprise the criminalized majority Black and dark-skinned Latino inner-city males now made to man the rapidly expanding prison-industrial complex, together with their female peers—the kicked-about Welfare Moms—with both being part of the ever-expanding global, transracial category of the homeless/the jobless, the semi-jobless, the criminalized drug-offending prison population. So that if we see this category of the damnés that is internal to (and interned within) the prison system of the United States as the analog form of a global archipelago, constituted by the Third- and Fourth-World peoples of the so-called "underdeveloped" areas of the world—most totally of all by the peoples of the continent of Africa (now stricken with AIDS, drought, and ongoing civil wars, and whose bottommost place as the most impoverished of all the earth's continents is directly paralleled by the situation of its Black Diaspora peoples, with Haiti being produced and reproduced as the most impoverished nation of the Americas)—a systemic pattern emerges. This pattern is linked to the fact that while in the post-sixties United States, as Herbert Gans noted recently, the Black population group, of all the multiple groups comprising the post-sixties social hierarchy, has once again come to be placed at the bottommost place of that hierarchy (Gans, 1999), with all incoming new nonwhite/non-Black groups, as Gans's fellow sociologist Andrew Hacker (1992) earlier pointed out, coming to claim "normal" North American identity by the putting of visible distance between themselves and the Black population group (in effect, claiming "normal" human status by distancing themselves from the group that is still made to occupy the nadir, End Page 261 "nigger" rung of being human within the terms of our present ethnoclass Man's overrepresentation of its "descriptive statement" Bateson 1969 as if it were that of the human itself), then the struggle of our times, one that has hitherto had no name, is the struggle against this overrepresentation. As a struggle whose first phase, the Argument proposes, was first put in place (if only for a brief hiatus before being coopted, reterritorialized Godzich 1986) by the multiple anticolonial social-protest movements and intellectual challenges of the period to which we give the name, "The Sixties." The further proposal here is that, although the brief hiatus during which the sixties' large-scale challenge based on multiple issues, multiple local terrains of struggles (local struggles against, to use Mignolo's felicitous phrase, a "global design" Mignolo 2000) erupted was soon to be erased, several of the issues raised then would continue to be articulated, some in sanitized forms (those pertaining to the category defined by Bauman as "the seduced"), others in more harshly intensified forms (those pertaining to Bauman's category of the "repressed" Bauman 1987). Both forms of "sanitization" would, however, function in the same manner as the lawlike effects of the post-sixties' vigorous discursive and institutional re-elaboration of the central overrepresentation, which enables the interests, reality, and well-being of the empirical human world to continue to be imperatively subordinated to those of the now globally hegemonic ethnoclass world of "Man." This, in the same way as in an earlier epoch and before what Howard Winant identifies as the "immense historical rupture" of the "Big Bang" processes that were to lead to a contemporary modernity defined by the "rise of the West" and the "subjugation of the rest of us" (Winant 1994)—before, therefore, the secularizing intellectual revolution of Renaissance humanism, followed by the decentralizing religious heresy of the Protestant Reformation and the rise of the modern state—the then world of laymen and laywomen, including the institution of the political state, as well as those of commerce and of economic production, had remained subordinated to that of the post-Gregorian Reform Church of Latin-Christian Europe (Le Goff 1983), and therefore to the "rules of the social order" and the theories "which gave them sanction" (See Konrad and Szelenyi guide-quote), as these rules were articulated by its theologians and implemented by its celibate clergy (See Le Goff guide-quote).
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	15	+Their focus on a disability utopia forces blacks to imagine a world where white people are ethical. Curry 13
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	17	+Dr. Tommy Curry, In the Fiat of Dreams: The Delusional Allure of Hope, the Reality of Anti-Black Violence and the Demands of the Anti-Ethical, Academia.edu, 2013. NS
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	19	+The potentiality of whiteness—the proleptic call of white anti-racist consciousness— is nothing more than the fiat of an ahistorical dream. A command ushered before thought engages racism, before awareness of the world becomes aware of what is actual. This is forced upon accounts of racism where whiteness is morally obscured from being seen as is. Whiteness as is partly determined by what could be, since what is was a past potentiality—a could be. The appeal to the sentimentality, morality, the moral abstraction/distraction of equality—both as a political command and its anthropological requisite—complicate the most obvious consequence of anti-Black racism, namely violence. This moral apriorism urges the Black thinker to conceptualize racism as an activist project rooted in the potential of a world filled with non-racists, a world where the white racist is transformed by Black activity into the white anti-racist. But this project supposes an erroneous view of the white racist which occludes the reality of white supremacy and anti-Black racism. As Robert F. Williams argues in Negroes with Guns, “the racist is a man crazed by hysteria at the idea of coming into equal contact with Negroes. And this mass mental illness called racism is very much a part of the ‘American way of Life.’” The white racist is not seen as the delusional individual ostracized from society as a result of their abhorrent social pathologies of racist hate. Rather the white racist is normal—the extended family, the spouse, the sibling, the friend of the white individual—the very same entities upon which the inter/intrasubjectivity nexus of the white self is founded. The white he experiences no punishment for his longing for Black servitude and his need to exploit and divest the Black worker here and then of his wealth. The white she has no uneasiness about her raping of—the destruction of generations of Black selves—mothers, children, and men—and today usurps the historical imagery of “the nigger,” to politically vacate Blackness and demonize niggers as beyond political consideration. She rewrites history, pens morality, and embodies the post-racial civil rights subject. As such, racism, the milieu of the white racist is not the exposed pathological existence of the white race, but rather valorized in white individuality, the individuality that conceptualizes their racism as a normative aspiration of what the world should look like, and even more damning, an aspiration that can be supported and propagated in the world. The white racist recognizes the deliberateness of the structures, relations, and systems in a white supremacist society and seeks like their colonial foreparents to claim them as their own.
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	21	+Traditional debate allows white privilege to thrive by masking its existence. Crenshaw 97
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	24	+Carrie-PhD. USC; former director of debate @ Univ. of Ala.; WESTERN JOURNAL OF COMMUNICATION
	25	+
	26	+This analysis of Helms’ opening argument illustrates how the ideology of white privilege operates through rhetorical silence. Helms’ statement was an argument over the meaning of the UDC—its members, its actions, and its insignia. It was an ideological struggle to maintain silence about the members’ whiteness and its implications through a strategic use of gender. Two key issues arise here. First, rhetorical silence about whiteness sustains an ideology of white privilege. Second, intersecting gendered discourses work to preserve this silence. Helms’ silence about whiteness naturalized the taken-for-granted assumptions contained in his framework for understanding who is harmed by this decision. The “colossal unseen dimensions of the silences and denials surrounding” whiteness are key political tools for protecting white privilege and maintaining the myth of meritocracy (McIntosh 35). This silence is rhetorical and has important ideological implications. Scott observes that silence and speaking have symbolic impact and as such are both rhetorical. When considering the dialectic of speaking and silence, he thinks of silence as the absence of speech. Silence is active, not passive; it may be interpreted. Furthermore, silence and speech may be both simultaneous and sequential. The absence of speech about whiteness signifies that it exists in our discursive silences. It may often be intentional; it can be interpreted, and it can occur simultaneously with the spoken word. Whiteness’ silence is ideological because it signifies that to be white is the natural condition, the assumed norm. Scott notes that silences symbolize the nature of things—their substance or natural condition. Silences symbolize “hierarchical structures as surely as does speech” (15). Indeed, the very structure of privilege generates silences, and “ironically, the most powerful rhetoric for maintaining an existing scheme of privilege will be silent” (10). Thus, silent rhetorical constructions of whiteness like Helms’ protect material white privilege because they mask its existence.
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	28	+The alternative is to endorse anti ethics – this is the only way to rupture the concept Western Man and allow for liberation. Curry 13
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	30	+Dr. Tommy Curry, In the Fiat of Dreams: The Delusional Allure of Hope, the Reality of Anti-Black Violence and the Demands of the Anti-Ethical, Academia.edu, 2013. NS
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	32	+Anti-ethics; the call to demystify the present concept of man as illusion, as delusion, and as stratagem, is the axiomatic rupture of white existence and the multiple global oppressions like capitalism, militarism, genocide, and globalization, that formed the evaluative nexus which allows whites to claim they are the civilized guardians of the world’s darker races. It is the rejection of white virtue, the white’s axiomatic claim to humanity that allows the Black, the darker world to sow the seeds of consciousness towards liberation from oppression. When white (in)humanity is no longer an obstacle weighed against the means for liberation from racism, the oppressed are free to overthrow the principles that suggest their paths to liberation are immoral and hence not possible. To accept the oppressor as is, the white made manifest in empire, is to transform white western (hu)man from semi-deitous sovereign citizen to contingent, mortal, and un-otherable. Exposing the inhumanity of white humanity is the destruction/refusal of the disciplinary imperative for liberal reformism and dialogue as well as a rejection of the social conventions that dictate speaking as if this white person, the white person and her white people before you are in fact not racist white people, but tolerable—not like the racist white people abstracted from reality, but really spoken of in conversations about racism. The revelatory call, the coercively silenced but intuitive yearning to describe the actual reality set before Black people in an anti-Black society, is to simply say there is no negotiating the boundaries of anti-Blackness or the horizons of white supremacy. Racism, the debasement of melaninated bodies and nigger-souls, is totalizing.

EntryDate

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	1	+2017-03-04 03:52:34.360

Judge

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	1	+XX

Opponent

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	1	+XX

ParentRound

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	1	+27

Round

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	1	+Doubles

Team

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	1	+Harvard Westlake Morganbesser Neg

Title

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	1	+0 - Wynter K Abelism Specific Links

Tournament

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	1	+Berkeley