Summary

• Objects (1 modified, 1 added, 0 removed)
  • Caselist.RoundClass[12]
  • Caselist.CitesClass[10]

Details

Caselist.RoundClass[12]

EntryDate

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1		-2016-10-17 21:59:40.616
	1	+2016-10-17 21:59:40.0

Caselist.CitesClass[10]

Cites

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	1	+Notes:full text 1AC
	2	+
	3	+A : PIK Text: Ban all handguns except the SCUM Gun Stenslie clarifies the advocacy
	4	+Stenslie 14’-Stahl, SCUM Gun, https://stensliehome.wordpress.com/2014/06/13/scumgun/-
	5	+The SCUM GUN™ is a monument to Valerie Solanas who was a monumental woman of hard action and honest words. Her S.C.U.M. manifesto is unique and she followed up by shooting Andy Warhol. Equally she needs an authentic portrait doing eternal justice to her transgressive performance and inspirational conduct. The monument therefore comes in the shape of a functional gun design to be printed on all standard 3D printers. In times of rape, violence and killing of women, women need to uphold themselves by all means necessary. Drastic changes to the current gender inequality are now imminent. Some give the fight for women’s rights a face; we give its partisans a gun. The SCUM GUN™ is a leap ahead in the fight for women’s rights. The SCUM GUN™ is downloadable in standard .stl format. Color of the gun is of your choice. However we recommend nude for concealment, alternatively light pink. We ask you to consider the environment and choose the option of printing the gun in PLA. In case you need to quickly and safely deposit the gun you can do so by devouring it. Otherwise, or for recycling, please compost The SCUM GUN™ after use in your nearest flowerbed
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	7	+PIK is a prior question to the aff because the current representations of the fight against patriarchy relegate women’s concerns to merely a complaint Deem writes:
	8	+Deem 96’ -Public Culture 1996.) The L'n;_e,,,I) of Chicago.From Bobbitt to SCUM: Re-memberment, Scatological Rhetorics, and Feminist Strategies in the Contemporary United States Melissa D. Deem-
	9	+feminists writing today are all too aware of the "cramped space- of feminist work. I Despite the explosion of feminist publications in the last twenty-five 'ears, which constitutes a legitimate feminist counter-public sphere (Felski 1989: Fraser 1990). feminism largely remains a minor discourse.~ The creation of a specifically feminist public space is important, yet it is also necessary to recognize that feminist discourses frequently fail to engage the political imaginary of what might be termed the public sphere writ large (Habermas 1989; Calhoun 1992). I This failure is not merely the result of a lack of effort on the part of feminists. As Lauren Berlant (1988) has argued. women's discourse within the public sphere is continually relegated to the genre of the complaint. Meaghan Morris (1988) has shown how women's spee{:h is caught in an endless repetition of sexual difference, a repetitive nag, which functions as a mode of containment that insures the marginalization of feminist discourse.
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	11	+The Scatological representations of the 1NC are key to solve Deem writes:
	12	+Deem 96’ -Public Culture 1996.) The L'n;_e,,,I) of Chicago.From Bobbitt to SCUM: Re-memberment, Scatological Rhetorics, and Feminist Strategies in the Contemporary United States Melissa D. Deem-
	13	+Scatological rhetoric is indecorous discourse which, through the lushness of bodily excess, deterritorializes language, pushing it to its extremes. Scatology is an anomalous discourse, which for Deleuze and Guattari designates the unequal, the coarse, the cutting edge of deterritorialization (1987:244-247). The anomalous is a phenomenon of bordering which works through alliances and contagion, thereby eluding domestication. The rhetoric of scatology can form a line of escape which cuts across established borders of feminist thought and political action, thereby creating new political possibilities. Valerie Solanas lived displacement. Outside of the fragile community of early Second Wave feminism, Solanas occupied the position that "allows the writer all the more the possibility to express another possible community and to forge the means for another consciousness and another sensibility" (Deleuze and Guattari 1986: 17). SCUM and its scatology is a very different practice of the minor, one that makes the majoritarian subject feel upon his body the displacement and violence that minority groups traditionally suffer within the dominant cultural and political landscape. This displacement of feminism from the battered body of woman to the maligned body of the male can perhaps provide some understanding of discourses that even momentarily transform the mode of containment in the public which both domesticates and elides female speech. The intensities produced by this bodily and linguistic displacement make the language and political space of the ~major" stutter. The contemporary rearticulations of SCUM, at the moment when the discourses surrounding Bobbitt have reembodied the male, allow for new intensities and transformative possibilities precisely in relation to the contingency of the male body. The Manifesto in repetitive, painstaking detail exposes the compulsive resuturing of a masculinist political imaginary built upon a discursive economy which veils the male body and exposes the female body -leading to a hegemony of the invisible and the concomitant marginalization of the visible. Such is the profound cunning of the patriarchal public sphere erected on the pathology of heterosexual desire.
	14	+And patriarchy is best understood as a symbolic phenomena Semali et al writes:
	15	+Semali et al 14’-Rethinking Mindscapes and Symbols of Patriarchy in the Workforce to Explain Gendered Privileges and Rewards Ladislaus M. Semali1 and Elizabeth S. Shakespeare1 1 College of Education, Pennsylvania State University, University Park, PA, USA Correspondence: Ladislaus M. Semali, College of Education, 307 Keller Building, Pennsylvania State University, University Park, 16802 PA, USA. Tel: 814-865-2246. E-mail: lms11@psu.edu Received: November 11, 2013 Accepted: December 13, 2013 Online Published: January 20, 2014 doi:10.5539/ies.v7n2p37 URL: http://dx.doi.org/10.5539/ies.v7n2p37-
	16	+Even though women in the workforce earning wages or a salary are part of an established modern phenomenon, many of the biggest workplace challenges facing working women worldwide orbit around “gender” (Butler, 1997). Specifically, gender inequality in the workplace presents women with stubbornly persistent challenges with respect to scale and form of employment and remuneration. To shed light on the quandary of privilege and rewards among working women and examine links between symbolic patriarchy and gendered privileges, this study situates differences between the sexes within “gender” discourse (Butler, 1993; Sunderland, 2004; Tannen, 1994) in order to better understand the ways in which gender inequality and patriarchal ideologies in a given society are perpetuated within historical periods. We asked: How do “gender pay gap” and “rewards” infringements manifest socially, culturally, and politically in the workplace? In this study, rewards refer to “a sum of money or other compensation offered to the public in general, or to a class of persons, for the performance of a special service” (Phelps and Lehman, 2005). A look at gender discourse considers “masculinity” or the symbols of manhood as socially produced subject positions while the rewards derived from this status indicate the ways in which male-constructed stereotypes discriminate against women by giving them less pay than men for equal work. Symbols of patriarchy include objects, people, and events in the so-called “gendered world” (Wood, 2001), serving to classify and organize the world into meaningful categories. But symbols of patriarchy can also reference imaginary things and fantasy worlds, or abstract ideas that are not in any obvious sense part of our material world (Johnson, 2001). We argue that gender inequalities in occupational divisions of labor will be best understood in reference to the concept of symbolic patriarchy, which shifts from the dichotomized vision of gendered individuals of women and men, and instead focuses on the intra-familial power relations of father or oldest male as “symbolic fathers” and “father figures” (Gordon and Hunter, 1998). By extension, the term symbolic patriarchy also refers to a system of government by males, and to the dominance of men in social or cultural systems (Meade and Haag, 1998). In this way, patriarchy imposes masculinity and femininity character stereotypes in society, which strengthen unfair power relations between men and women. Imposing male-dominated stereotypes illustrates the mental frames of metaphoric structures and the deep-seated psyche of mindscapes that pervade the symbolisms of gendered patriarchal privilege and its influence on the social order. However, for the purposes of this study, the concept of patriarchy was useful precisely because it kept the gaze directed toward social relations rather than individual men or fathers who are motivated to dominate (Stern, 1998). We recognize the complexity of the historical nature of patriarchy and realize that patriarchies have a number of interrelated dimensions that vary across time, place, material contexts and borders. These varieties are constantly shifting as power relations change in concert with other key changes (Hunnicutt, 2009; Patil, 2013). As referenced here, symbolic patriarchy opens up spaces to examine privilege and benefit infringements in normalized places (outside individual men and women) that sometimes benefits one gender and estranges the other

EntryDate

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	1	+2016-10-17 21:59:41.932

Judge

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	1	+me

Opponent

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	1	+Jonas and me

ParentRound

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	1	+12

Round

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	1	+1

Team

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	1	+Lake Highland Khattak Neg

Title

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	1	+CASE NEG - Generic Scatalogic AC

Tournament

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	1	+Our interp