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1 -====First, the purpose of debate education should be to train youth to challenge oppressive structures, not perpetuate them,====
2 -**Bohmer 91** "Teaching Privileged Students about Gender, Race, and Class Oppression." Teaching Sociology, Vol. 19, No. 2 (April, 1991) pp. 154-163.
3 -Our strong emphasis on institutional oppression is not only due to our
4 -AND
5 -ways of introducing race, gender, and class into the sociology curriculum.
6 -
7 -====Second, structural violence excludes certain individuals from the moral sphere, meaning it’s impossible to create a coherent moral code without resolving issues of structural violence ====
8 -
9 -====Third, Ideal theory ignores histories of injustice in its attempt to generalize a perfect society. Non Ideal theory is the only option to recognize and resist recreating injustice====
10 -**Mills 2** "Ideal Theory" as Ideology CHARLES W. MILLS
11 -The crucial common claim—whether couched in terms of ideology and fetishism, or
12 -AND
13 -the more local level, the descriptive concepts arrived at may be misleading.
14 -
15 -
16 -====Fourth, discussions cannot be based on ideal theory- we must engage in real world discussions but those discussions mean nothing unless they change the values to the people they affect,====
17 -**Curry 14** Dr. Tommy J. Curry 1 The Cost of a Thing: A Kingian Reformulation of a Living Wage Argument in the 21st Century. 2014
18 -Despite the pronouncement of debate as an activity and intellectual exercise pointing to
19 -AND
20 -used to currently justify the living wages in under our contemporary moral parameters.
21 -
22 -====Therefore, the role of the ballot is to vote for the debater who takes the best action to improve conditions for marginalized groups. This requires state action, not just critical reflection- moving away from the state dooms the lefts’ critique to failure—we must work within the state without being statist, meaning if the neg alt isn’t a state policy I’m the only one with a risk of offense====
23 -**Connally 2k8 **~~William, Professor of Political Science at John Hopkins, Capitalism and Christianity, American Style, page numbers are at the bottom of the card.~~
24 -Before turning to possible strategies to promote these objectives, we need to face an
25 -AND
26 -were it to occur, would undermine rather than vitalize democratic culture.
27 -
28 -
29 -====Implications:====
30 -
31 -
32 -====A) Ceding the political leaves politics to the right; we probably don’t want Trump as president so we cant avoid politics entirely. B) Even if the state is implicitly bad, winning aff solvency shows a shift from its representations. C), State is necessary to affect material oppression in the AC.====
33 -
34 -
35 -====Thus I advocate that countries ought to prohibit the production of nuclear power ====
36 -
37 -
38 -==Contention 1: Indigenous sovereignty ==
39 -
40 -
41 -====Colonialism has been a implicit part of American patriotism – first they took away the land and forced indigenous peoples onto reservations and now they are taking away the remaining red sovereignty by bribing and abusing the indigenous land and reservations by placing dangerous nuclear power plants ====
42 -**Angel 91** Bradley (an international leader in the environmental health and justice movement, working with communities to stop pollution threats and to promote pollution prevention) "The Toxic Threat to Indian Lands" Greenpeace 1991 http://www.ejnet.org/ej/toxicthreattoindianlands.pdf DOA: 8.11.16//KAE
43 -Five hundred years ago explorer Christopher Columbus sailed from Europe, setting in motion a
44 -AND
45 -traditions and sovereignty becomes known, resistance by Indian people has spread rapidly.
46 -
47 -
48 -====Aboriginals and indigenous peoples face similar discrimination ====
49 -**Green 16 **Radioactive waste and the nuclear war on Australia's Aboriginal people Jim Green 1st July 2016 http://www.theecologist.org/News/news'analysis/2987853/radioactive'waste'and'the'nuclear'war'on'australias'aboriginal'people.html Dr James "Jim" Green is the national anti-nuclear campaigner with Friends of the Earth Australia and Australian coordinator of the Beyond Nuclear Initiative.~~1~~ Green is a regular media commentator on nuclear waste issues.~~2~~ He has an honours degree in public health from the University of Wollongong and was awarded a PhD in science and technology studies for his analysis of the Lucas Heights research reactor debates.~~3~~
50 -This isn't the first time that Aboriginal people in South Australia have faced the imposition
51 -AND
52 -This took place with no forewarning and no consultation with Aboriginal people.
53 -
54 -
55 -==== Prohibiting productin of nuclear power solves; eliminates the need for waste disposal and ====
56 -**Rozman 14** Izzati (Scholar and Author) "ARGUMENTATIVE REPORT SHOULD OR SHOULD NOT NUCLEAR POWER ENERGY BE BANNED GLOBALLY?" University Sultan Zainal Abidin, 2014 https://www.academia.edu/10107346/ARGUMENTATIVE'REPORT'SHOULD'OR'SHOULD'NOT'NUCLEAR'POWER'ENERGY'BE'BANNED'GLOBALLY DOA: 8.11.16//KAE
57 -Nuclear power should be banned globally not because of the availability of extensive reasons that
58 -AND
59 -depleting precious potable water resources and bring hazardous effect towards human and environment.
60 -
61 -
62 -==Contention 2: Japan ==
63 -
64 -
65 -====Nuclear power production entered Japan into an age of racial violence ====
66 -**Shrader-Frechette 1 **ENVIRONMENTAL JUSTICE Volume 5, Number 3, 2012 a Mary Ann Liebert, Inc. DOI: 10.1089/env.2011.0045 Nuclear Catastrophe, Disaster-Related Environmental Injustice, and Fukushima, Japan: Prima-Facie Evidence for a Japanese ‘‘Katrina’’ Kristin Shrader-Frechette http://www3.nd.edu/~~kshrader/pubs/ksf-ej-2012-fukushima.pdf // KAE
67 -Besides poor people, prima-facie, pre-FD-accident evidence also
68 -AND
69 -DREI victims? To answer these questions, consider first the FD accident.
70 -
71 -
72 -====Environmental injustice threats following nuclear power disasters promote racist and classist culture divides====
73 -**Shrader-Frechette 2** ENVIRONMENTAL JUSTICE Volume 5, Number 3, 2012 a Mary Ann Liebert, Inc. DOI: 10.1089/env.2011.0045 Nuclear Catastrophe, Disaster-Related Environmental Injustice, and Fukushima, Japan: Prima-Facie Evidence for a Japanese ‘‘Katrina’’ Kristin Shrader-Frechette http://www3.nd.edu/~~kshrader/pubs/ksf-ej-2012-fukushima.pdf // KAE
74 -Because Japan has few minorities, one might expect that its environmental-injustice
75 -AND
76 -that is able to assess the ultima-facie case for FD EI.
77 -
78 -
79 -==Contention 3: Masculinity ==
80 -
81 -
82 -====Nuclear power personifies a male structure perpetuating forms of masculine domination ====
83 -**Caputi 04**, Jane Goddesses and Monsters: Women, Myth, Power, and Popular Culture https://books.google.com/books/about/Goddesses'and'Monsters.html?id=C'r6meksRjUCandprintsec=frontcoverandsource=kp'read'button~~#v=onepageandq=nuclearandf=false 2004// KAE
84 -Feminist criticism has focused on exposing what Diana Russell (1989) calls "nuclear
85 -AND
86 -place, the mother’s body (Porter, 1991, 104-5).
87 -
88 -
89 -====Nuclear power is the symbol of masculinity – a political artifact that rapes the earth and creates a monopolization of control over the notion of femininity. Maintaining production of the atom bomb replicates the hierarchal chain of command and oppressive power structures that follow from nuclear power ====
90 -**Grint and Gill 95** The Gender-technology Relation: Contemporary Theory and Research By Keith Grint, Rosalind Gill//KAE
91 -nuclear technology is a useful example to illustrate some fundamental differences in approach to technology
92 -AND
93 -that it be controlled by a centralized, rigidly hierarchical chain of command.
94 -
95 -
96 -====Nuclear weapons support the Patriarchy and male dominations====
97 -**Canberra 84 **Published by Friends of the Earth (Canberra) in January 1984, ISBN 0 909313 27 X (pdf of original). A condensed version was published in Social Alternatives, Vol. 5, No. 2, 1986, pp. 9-16.//KAE
98 -Patriarchy - the collective domination of men over women - and other major social structures
99 -AND
100 -imagine the development of nuclear weapons in a society where feminine values predominated.
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1 -====First, the purpose of debate education should be to train youth to challenge oppressive structures, not perpetuate them,====
2 -**Bohmer 91** "Teaching Privileged Students about Gender, Race, and Class Oppression." Teaching Sociology, Vol. 19, No. 2 (April, 1991) pp. 154-163.
3 -Our strong emphasis on institutional oppression is not only due to our
4 -AND
5 -ways of introducing race, gender, and class into the sociology curriculum.
6 -
7 -====Second, structural violence excludes certain individuals from the moral sphere, meaning it’s impossible to create a coherent moral code without resolving issues of structural violence ====
8 -
9 -====Third, Ideal theory ignores histories of injustice in its attempt to generalize a perfect society. Non Ideal theory is the only option to recognize and resist recreating injustice====
10 -**Mills 2** "Ideal Theory" as Ideology CHARLES W. MILLS
11 -The crucial common claim—whether couched in terms of ideology and fetishism, or
12 -AND
13 -the more local level, the descriptive concepts arrived at may be misleading.
14 -
15 -
16 -====Fourth, discussions cannot be based on ideal theory- we must engage in real world discussions but those discussions mean nothing unless they change the values to the people they affect,====
17 -**Curry 14** Dr. Tommy J. Curry 1 The Cost of a Thing: A Kingian Reformulation of a Living Wage Argument in the 21st Century. 2014
18 -Despite the pronouncement of debate as an activity and intellectual exercise pointing to
19 -AND
20 -used to currently justify the living wages in under our contemporary moral parameters.
21 -
22 -====Therefore, the role of the ballot is to vote for the debater who takes the best action to improve conditions for marginalized groups. This requires state action, not just critical reflection- moving away from the state dooms the lefts’ critique to failure—we must work within the state without being statist, meaning if the neg alt isn’t a state policy I’m the only one with a risk of offense====
23 -**Connally 2k8 **~~William, Professor of Political Science at John Hopkins, Capitalism and Christianity, American Style, page numbers are at the bottom of the card.~~
24 -Before turning to possible strategies to promote these objectives, we need to face an
25 -AND
26 -were it to occur, would undermine rather than vitalize democratic culture.
27 -
28 -
29 -====Implications:====
30 -
31 -
32 -====A) Ceding the political leaves politics to the right; we probably don’t want Trump as president so we cant avoid politics entirely. B) Even if the state is implicitly bad, winning aff solvency shows a shift from its representations. C), State is necessary to affect material oppression in the AC.====
33 -
34 -
35 -====Thus I advocate that countries ought to prohibit the production of nuclear power ====
36 -
37 -
38 -==Contention 1: Indigenous sovereignty ==
39 -
40 -
41 -====Colonialism has been a implicit part of American patriotism – first they took away the land and forced indigenous peoples onto reservations and now they are taking away the remaining red sovereignty by bribing and abusing the indigenous land and reservations by placing dangerous nuclear power plants ====
42 -**Angel 91** Bradley (an international leader in the environmental health and justice movement, working with communities to stop pollution threats and to promote pollution prevention) "The Toxic Threat to Indian Lands" Greenpeace 1991 http://www.ejnet.org/ej/toxicthreattoindianlands.pdf DOA: 8.11.16//KAE
43 -Five hundred years ago explorer Christopher Columbus sailed from Europe, setting in motion a
44 -AND
45 -traditions and sovereignty becomes known, resistance by Indian people has spread rapidly.
46 -
47 -
48 -====Aboriginals and indigenous peoples face similar discrimination ====
49 -**Green 16 **Radioactive waste and the nuclear war on Australia's Aboriginal people Jim Green 1st July 2016 http://www.theecologist.org/News/news'analysis/2987853/radioactive'waste'and'the'nuclear'war'on'australias'aboriginal'people.html Dr James "Jim" Green is the national anti-nuclear campaigner with Friends of the Earth Australia and Australian coordinator of the Beyond Nuclear Initiative.~~1~~ Green is a regular media commentator on nuclear waste issues.~~2~~ He has an honours degree in public health from the University of Wollongong and was awarded a PhD in science and technology studies for his analysis of the Lucas Heights research reactor debates.~~3~~
50 -This isn't the first time that Aboriginal people in South Australia have faced the imposition
51 -AND
52 -This took place with no forewarning and no consultation with Aboriginal people.
53 -
54 -
55 -==== Prohibiting productin of nuclear power solves; eliminates the need for waste disposal and ====
56 -**Rozman 14** Izzati (Scholar and Author) "ARGUMENTATIVE REPORT SHOULD OR SHOULD NOT NUCLEAR POWER ENERGY BE BANNED GLOBALLY?" University Sultan Zainal Abidin, 2014 https://www.academia.edu/10107346/ARGUMENTATIVE'REPORT'SHOULD'OR'SHOULD'NOT'NUCLEAR'POWER'ENERGY'BE'BANNED'GLOBALLY DOA: 8.11.16//KAE
57 -Nuclear power should be banned globally not because of the availability of extensive reasons that
58 -AND
59 -depleting precious potable water resources and bring hazardous effect towards human and environment.
60 -
61 -
62 -==Contention 2: Japan ==
63 -
64 -
65 -====Nuclear power production entered Japan into an age of racial violence ====
66 -**Shrader-Frechette 1 **ENVIRONMENTAL JUSTICE Volume 5, Number 3, 2012 a Mary Ann Liebert, Inc. DOI: 10.1089/env.2011.0045 Nuclear Catastrophe, Disaster-Related Environmental Injustice, and Fukushima, Japan: Prima-Facie Evidence for a Japanese ‘‘Katrina’’ Kristin Shrader-Frechette http://www3.nd.edu/~~kshrader/pubs/ksf-ej-2012-fukushima.pdf // KAE
67 -Besides poor people, prima-facie, pre-FD-accident evidence also
68 -AND
69 -DREI victims? To answer these questions, consider first the FD accident.
70 -
71 -
72 -====Environmental injustice threats following nuclear power disasters promote racist and classist culture divides====
73 -**Shrader-Frechette 2** ENVIRONMENTAL JUSTICE Volume 5, Number 3, 2012 a Mary Ann Liebert, Inc. DOI: 10.1089/env.2011.0045 Nuclear Catastrophe, Disaster-Related Environmental Injustice, and Fukushima, Japan: Prima-Facie Evidence for a Japanese ‘‘Katrina’’ Kristin Shrader-Frechette http://www3.nd.edu/~~kshrader/pubs/ksf-ej-2012-fukushima.pdf // KAE
74 -Because Japan has few minorities, one might expect that its environmental-injustice
75 -AND
76 -that is able to assess the ultima-facie case for FD EI.
77 -
78 -
79 -==Contention 3: Masculinity ==
80 -
81 -
82 -====Nuclear power personifies a male structure perpetuating forms of masculine domination ====
83 -**Caputi 04**, Jane Goddesses and Monsters: Women, Myth, Power, and Popular Culture https://books.google.com/books/about/Goddesses'and'Monsters.html?id=C'r6meksRjUCandprintsec=frontcoverandsource=kp'read'button~~#v=onepageandq=nuclearandf=false 2004// KAE
84 -Feminist criticism has focused on exposing what Diana Russell (1989) calls "nuclear
85 -AND
86 -place, the mother’s body (Porter, 1991, 104-5).
87 -
88 -
89 -====Nuclear power is the symbol of masculinity – a political artifact that rapes the earth and creates a monopolization of control over the notion of femininity. Maintaining production of the atom bomb replicates the hierarchal chain of command and oppressive power structures that follow from nuclear power ====
90 -**Grint and Gill 95** The Gender-technology Relation: Contemporary Theory and Research By Keith Grint, Rosalind Gill//KAE
91 -nuclear technology is a useful example to illustrate some fundamental differences in approach to technology
92 -AND
93 -that it be controlled by a centralized, rigidly hierarchical chain of command.
94 -
95 -
96 -====Nuclear weapons support the Patriarchy and male dominations====
97 -**Canberra 84 **Published by Friends of the Earth (Canberra) in January 1984, ISBN 0 909313 27 X (pdf of original). A condensed version was published in Social Alternatives, Vol. 5, No. 2, 1986, pp. 9-16.//KAE
98 -Patriarchy - the collective domination of men over women - and other major social structures
99 -AND
100 -imagine the development of nuclear weapons in a society where feminine values predominated.
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1 -====Look at how brave these universities are! They’re promising increased diversity and making a quota system for disadvantaged groups—well I mean, sorta. They don’t actually ever do anything and usually sweep problematic issues under the rug, but it’s the thought that counts right? ====
2 -
3 -====The effect of university policies aimed at helping oppressed bodies vanishes in thin air, but the legal walls created stay in place. On-campus activists are put into a situation where they constantly make futile policies, while the university ignores its commitments====
4 -**Ahmed 1** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism/ Ahmed, Sara. Article from her independent research blog: Evidence Posted on July 12, 2016 – no pg. numbers, DOA 1/28/17 KE)
5 -To have evidence ... to silence the oppressed
6 -
7 -**Ahmed 2** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism, "How Not to Do Things with Words" Wagadu: A Journal of Transnational Women’s and Gender Studies, 2016, vol. 16, pp 2-6.//Accessed 9/15/16 KE)
8 -How can not doing ...under the appearance of "having brought."
9 -
10 -====White patriarchy relies on this institutionalized promise of happiness, wherein oppression becomes happiness as it circulates the image of the happy woman in the kitchen, the thankful woman with lower pay and the happy slave. The contours of these restrictions relegate the Other to death through a denunciation of desire and will. ====
11 -**Ahmed 2** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism. Ahmed, Sara. The Promise of Happiness. Durham: Duke U Press, 2010. Pg. 63-64 //DOA 1/29/17 KE)
12 -It is Sophy’s imagination ... as the general or social will.*
13 -
14 -====Speech is an expression of will, but the voice of the oppressed is lost as it becomes docile. Violence becomes the corrective tool to reorient non-conforming bodies into obedience with oppressive rule systems "for their own good"====
15 -**Ahmed 3** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism, Willful Subjects, Duke University Press, pp 63-67.//Accessed 2/2/17 KE)
16 -The story gives us a ...are kept alive by forgetting
17 -
18 -====~~advo text~~ Thus I affirm the resolution. The 1AC is a standing resistance against institutionalized happiness in university settings through the figure of the killjoy. ====
19 -
20 -====The 1AC is a personal killjoy manifesto against the oppressive structures of happiness in academic spaces. Our genealogy repeats the unhappy history of students and debaters alike, where every round forces the academic institution to continually take on the weight of its past. A manifesto allows us to use our personal experiences against the institution to reassert our wills and to collapse systems of violence. To be a killjoy is to be a political activist, a nonconforming queer, or the angry black woman. There can be joy in the killing of joy – our manifesto just determines a purpose of feminist flight. ====
21 -**Ahmed 4** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism, Living a Feminist Life, "Conclusion II", 2017, Duke University Press, pp 254-257 //Accessed 2/9/2017 GKKE)
22 -We must stay unhappy ...them if you can bear them. 
23 -
24 -====The killjoy is the praxis point to resolve other violent power structures – our project of phenomenology expose the origin of violence and present a unified call to rage against points of oppression within politics. ====
25 -**Ahmed 5** Sara Ahmed "Feminist Killjoys (And Other Willful Subjects)" The Scholar and Feminist Online The Barnard Center for Research on Women Summer 2010
26 -Phenomenology helps us ...with which they get associated.
27 -
28 -==== ~~rotb text?~~ The role of the ballot is vote for the debater that best mobilizes unhappiness as a way to fight oppression. Our manifesto is an archive of happiness that extends beyond the resolution; the ballot becomes a form of affect – every reading of the 1AC elicits an rfd, decision, and refutation which create new impressions to shape identity to reclaim the liberatory potential of academic settings. ====
29 -**Ahmed 6 **(Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism. Ahmed, Sara. The Promise of Happiness. Durham: Duke U Press, 2010. Pg. 19-20//DOA 1/29/17 KE)
30 -Every writer is first ... book is to make room.
31 -
32 -====This means that only the aff is effective to create a survival mechanism for the Other in the institution; silence creates complacency under the guise of "safety" which become less safe for the marginalized bodies in the institutions====
33 -**Rodruiguez 11** (Dalia Rodriguez,2011, Qualitative Inquiry, "Silent rage and the politics of resitstance: countering seductions of whiteness and the road of politization and empowerment" https://mail.google.com/mail/u/0/~~#inbox/155f2644f681f418?projector=1 ) pg. 594
34 -However, in addition to ...in the White academy.
35 -
36 -====Our manifesto points out the structures of complacency inside of institutions but critiques the normalcy of what it means to protest inside of it. Our refusal to be complacent with happiness in university settings redefines protest. Reshaping protest is crucial because institutions, like debate, discourage protest to maintain oppression and happiness. Speech is reregulated as the right to speak up. ====
37 -**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/
38 -We write because we ...strategize, to survive, to heal.
39 -
40 -====Our manifesto is a rupturing of happiness inside of debate's academic setting. Oppression in debate is perpetuated by the decisions community members make on a weekly basis. We look to real world implications in order to access debate’s liberatory potential. Thus, the role of the judge is to vote for the best resistance strategy for the oppressed. ====
41 -**Smith 13, Elijah. A Conversation in Ruins: Race and Black Participation in Lincoln Douglas Debate **
42 -It will be uncomfortable,...black students cannot escape.
43 -
44 -====Scenarios of nuclear war or extinction are deemed as the ‘good form of debate’ and help construct a space where violence against womxn is especially hidden and force female debaters to be complacent reading those positions. We are supposed to be nice debaters, more compelling, appropriate and sweet. Failure to do so creates more affect against the marginalized female body. Thus, the figure of the killjoy is uniquely good in debate. ====
45 -Bjork 92 (Rebecca, debater and university coach, "Symposium: Women in Debate: Reflections on the Ongoing Struggle", Effluents and affluence: The Global Pollution Debate, 1992")
46 -While reflecting on my ... real power that we have.
47 -
48 -====/slow down/ if that speech was too shrill for you then you’re part of the problem. The status of comfort in the activity deems feminine speech as shrill and disfavored. Women in debate become The Other in a new setting of the institution. Feminine participation and speech inside of debate is constantly suppressed to a relegated status of happiness and conformity. ====
49 -**Feinzig and Atyeo 11 **An Analysis of Gender Disparities in Lincoln-Douglas Debate Joshua Feinzig
50 -Natalie Atyeo
51 -Marjory Stoneman Douglas High School October 2, 2011 http://papers.ssrn.com/sol3/papers.cfm?abstract'id=1957437
52 -Though the cited studies... in the debate community.
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1 -====Violence against womyn in systems of white supremacy become internalized – marked identities begin to desire the purity of unmarked whiteness, and thus normalize their world view. Oppression thus becomes a condition of happiness – women are happy in the kitchen, they don’t want to go out to work. The ultimate form of white patriarchy is the oppressed desiring their own oppression, and we need to disrupt this naïve happiness.====
2 -**Ahmed 10** Sara, 1/1/2010. Professor of Race and Cultural Studies, Goldsmiths College, University of London. The Promise of Happiness. Duke University Press.
3 -It is Sophy’s imagination… right way, to be assembled.
4 -
5 -====People do not take women seriously when they speak – now you have to. Rearticulation serves as a method to sever the ties of the power within language and speech acts from its historically gendered and racialized history. Nagging and disrupting the white-male hegemonic institutions in the academy creates a disruption of the language game that exists in the academy. Only by antagonizing the principles of exclusion can we disorient the habitual spaces of whiteness which is a prerequisite to combatting other forms of oppression ====
6 -**Patton 04** (Dr. Tracey Owens Patton is the director of African American and Diaspora Studies and a professor in the Department of Communication and Journalism at the University of Wyoming. Dr. Patton's area of expertise is critical cultural communication and rhetorical studies.2004 Reflections of a Black Woman Professor: Racism and Sexism in Academia, Howard Journal of Communications, 15:3, 197-198, Accessed 6/27/16, http://dx.doi.org/10.1080/10646170490483629)
7 -Through my personal…common set of struggles.
8 -
9 -====Thus I affirm the entirety of the resolution. We affirm to open up a space to endorse the feminist kill joy and creates sites of discourse that disorients and reconfigures the social order. ====
10 -**Ahmed 10** Sara Ahmed "Feminist Killjoys (And Other Willful Subjects)" The Scholar and Feminist Online The Barnard Center for Research on Women Summer 2010
11 -To be unseated… We must learn.
12 -
13 -====Our affirmative approach as a foundational criticism is necessary to resolve the structural antagonisms that formulate law – even the most progressive left legal reforms recreate those problems and attempt to disentangle the complexities of gender issues - Our aff is a prerequisite ====
14 -**Brown and Halley 02 **Wendy Brown and Janet Halley, 2002 (Left Legalism/Left Critique, Wendy Brown is First Professor of Political Science at the University of California, Berkeley, where she is also affiliated with the Department of Rhetoric, and where she is a core faculty member in the Designated Emphasis in Critical Theory. Janet Halley is the Royall Professor of Law at Harvard Law School. p. 18-25)
15 -Left legalistic projects… that bred them.
16 -
17 -====The notion of free speech assumes that all voices are equally treated, when in reality power inequities shape who can speak what====
18 -**Boler 2k** Megan Boler (Professor in the Ontario Institute for Studies in Education at the University of Toronto and editor of Digital Media and Democracy), "All Speech is Not Free: The Ethics of "Affirmative Action Pedagogy," Philosophy of Education, 2000
19 -All speech is not … limiting dominant voices.
20 -
21 -====Oppression in debate is perpetuated by the decisions community members make on a weekly basis. We look to real world implications in order to access debate’s liberatory potential. Thus, the role of the ballot is to vote for the best resistance strategy for the oppressed. ====
22 -Smith 13, Elijah. A Conversation in Ruins: Race and Black Participation in Lincoln Douglas Debate
23 -It will be … students cannot escape.
24 -
25 -====Freedom of speech requires emancipation from social oppression – The aff challenge traditional notions of free speech from a negative individual right to an opportunity to subvert disempowerment. Instead of viewing freedom of speech as a negative individual right, we should understand it as the right to speak up.  ====
26 -**Hornsby 95** Jennifer Hornsby "Disempowered Speech" University of Arkansas Press Philosophical Topics, Vol. 23, No. 2, Feminist Perspectives on Language, Knowledge, and Reality (FALL 1995),
27 -Free speech, or …. will be indispensable.
28 -
29 -====If that speech was too shrill for you then that’s part of the problem. Feminine participation and speech inside of the debate space is constantly suppressed to a relegated status of happiness and conformity. ====
30 -**Feinzig and Atyeo 11 **An Analysis of Gender Disparities in Lincoln-Douglas Debate Joshua Feinzig
31 -Natalie Atyeo
32 -Marjory Stoneman Douglas High School October 2, 2011 http://papers.ssrn.com/sol3/papers.cfm?abstract'id=1957437
33 -Though the cited … lower vocal pitches.
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1 -====Recognition necessitates an understanding of social standpoints of the oppressed and fluidity of identity ====
2 -**Butler 09 **Frames of War: When Is Life Grievable? JUDITH BUTLER 2009 Pg. 8
3 -How then is … radically democratic results?
4 -
5 -====Language facilitates recognition as an instrument for compelling agency by allowing us to address one another and recognize existence. This allows for language to socially determine our existence and submits us to linguistic ontology.====
6 -**Butler 97** "Excitable Speech: A Politics of Performativity" by Judith Butler 1997 p. 5
7 -Language sustains the … of survivable subjects.
8 -
9 -====Ontology comes first because underpins all other impacts and is the basis for all politics====
10 -**Dillon 99 **(Michael, Professor of Politics at the University of Lancaster, Moral Spaces, p. 97-98)
11 -As Heidegger – himself… decision and judgment.
12 -analytics
13 -
14 -====And, our heuristic means we learn about the State without being it. Our framework teaches contingent, but engaged, middle grounds. No State pessimism or optimism bias for extreme Alts.====
15 -**Zanotti ’14** Dr. Laura Zanotti is an Associate Professor of Political Science at Virginia Tech.  Her research and teaching include critical political theory as well as international organizations, UN peacekeeping, democratization and the role of NGOs in post-conflict governance." Governmentality, Ontology, Methodology: Re-thinking Political Agency in the Global World" – Alternatives: Global, Local, Political – vol 38(4):p. 288-304,. A little unclear if this is late 2013 or early 2014 – The Stated "Version of Record" is Feb 20, 2014, but was originally published online on December 30th, 2013. Obtained via Sage Database.  KAE bracketed for grammar
16 -By questioning substantialist … and pessimistic activism.
17 -
18 -====Thus the standard is promoting critical social engagement. ====
19 -====I defend the resolution; Resolved: Public colleges and Universities in the United States ought not restrict any constitutionally protected speech. I defend the resolution as a general principle, so I don’t defend implementation.====
20 -====The squo presents an inherent problem; colleges restrict students ability to exercise their free speech. ====
21 -**Wheeler 16** , Lydia. "Colleges Are Restricting Free Speech on Campus, Lawmakers Say." TheHill. N.p., 02 Feb. 2016. Web. 06 Dec. 2016.
22 -In protecting students… use," he said.
23 -
24 -===Adv. 1 Activism===
25 -
26 -====The thesis of the affirmative is to open up free speech on campus to endorse methods like counter speech, which is a method of literal interrogation against harmful speech. Counter-speech works to combat hate speech—empirically verified. ====
27 -**Davidson ’16** The Freedom of Speech in Public Forums on College Campuses: A Single-Site Case Study on Pushing the Boundaries of the Freedom of Speech A Senior Project presented to The Faculty of the Journalism Department California Polytechnic State University, San Luis Obispo In Partial Fulfillment Of the Requirements for the Degree Bachelor of Science in Journalism By Alexander Davidson June 2016 
28 -All experts agreed… combat the issue.
29 -
30 -====The aff creates a culture of counterspeech. Censorship is the only alternative and it undermines empowerment and makes offensive speakers into martyrs, increasing the effectiveness of their arguments—my evidence is directly comparative.====
31 -**Strossen 95 **1995 Hate Speech and Pornography: Do We Have to Choose between Freedom of Speech and Equality Nadine Strossen New York Law School *** multiple examples come from public colleges at ASU and more. Examples cited in card ununderlined bc I wanted to be efficient sorry. Can point to it if you’d like
32 -The viewpoint-neutrality… it enfeebles them.4 P
33 -
34 -====Public colleges restricting free speech creates administrative intervention which destroys grassroot activism ====
35 -**Brown 95 **~~Brown (Wendy L. Brown (born November 28, 1955) is an American professor of Political Science at the University of California, Berkeley~~1~~ where she is also affiliated with the Department of Rhetoric, and where she is a core faculty member in the Designated Emphasis in Critical Theory.~~2~~), Wendy. "States of injury: Power and freedom in late modernity." (1995). //~~
36 -It is important … essays arc written.
37 -
38 -====Censorship hurts the students’ ability to protest offensive speech in the future – granting college admin the authority to police speech creates a precident of rights infringement ====
39 -**Milligan 15 **From Megaphones to Muzzles Free speech is under fire on college campuses – and the attacks are coming from students. By Susan Milligan ~| Staff Writer Nov. 25, 2015, http://www.usnews.com/news/the-report/articles/2015/11/25/from-megaphones-to-muzzles-free-speech-safe-spaces-and-college-campuses
40 -To me, an institution… free speech rages on.
41 -
42 -====When colleges determine that certain words or concepts shouldn’t be said, it locks the trauma of oppression in the words themselves. By freeing up speech, the Aff takes away the oppressor’s ability to use those words as a weapon.====
43 -**Butler 97**, Judith (Professor of Rhetoric and Comparative Literature, University of California-Berkeley), Excitable Speech: A Politics of the Performative, Routledge, 1997.
44 -Keeping such terms … is partially open.
45 -
46 -=== adv. 2 Education ===
47 -====Free speech restrictions prevent colleges from doing what they were made to do: namely, to educate tomorrow’s innovators, leaders, and activists. ====
48 -**Snyder 16** , Jeffrey Aaron, "Free Speech? Now That’s Offensive!" Inside Higher Ed, September 1, 2016.
49 -The Gallup survey… by its critics?
50 -analytics
51 -====Empirics prove that banning bigoted speech or acts doesn’t work. ====
52 -**Malik 12** , Kenan, "Why hate speech should not be banned," April 12, 2012.
53 -And in practice, … hate speech is involved.
54 -
55 -====The University is no longer open- it controls what knowledge can be disseminated- this is a new form of intolerance that has replaced previous intolerances- this prevents creating the best knowledge possible by limiting discussion and preventing idea exchange- this leads to extremity, polarization, and hinders politics, decision-making, and societal progress====
56 -**Nelson 15 **Nelson, Libby. Education Reporter Reporting on and explaining education. Previously: POLITICO Pro, Inside Higher Ed. Originally: Northwestern and Kansas City. "Obama on Liberal College Students Who Want to Be "coddled": "That's Not the Way We Learn"" Vox. Vox Media, Inc, 14 Sept. 2015. Web. 23 June 2016. http://www.vox.com/2015/9/14/9326965/obama-political-correctness.
57 -DES MOINES, Iowa —… , is all about."
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1 -====This is the Ghost Dance====
2 -**Elliot ’98** (Elliott, Michael A. "Ethnography, Reform, and the Problem of the Real: James Mooney's Ghost-Dance Religion." American Quarterly 50.2 (1998): 201-33. Web. Pg.1 ODA 9/1/16 //KAE+GK)
3 -
4 -The whole world is coming,
5 -A nation is coming, a nation is coming.
6 -The Eagle has brought a message to the tribe.
7 -The father says so, the father says so.
8 -Over the whole earth they are coming,
9 -The buffalo are coming, the buffalo are coming.
10 -
11 -====Gehres 01 explains====
12 -(Edward D. Gehres III*, "Visions of the Ghost Dance: Native American Empowerment and the Neo-Colonial Impulse," Hein Online, 2001, Online, Accessed 8/20/16, Pages 135-137. *Associate, Arnold and Porter, Washington, D.C.; J.D., 2001, University of Virginia School of Law; MA., 1996, The Graduate School of Political Management at The George Washington University; A.B., 1994, University of Michigan. //KAE+GK)
13 -
14 -In the midst of a time of great suffering following their confinement to reservations, Indian2 nations in the central plains region focused their fears of the past and their hopes for the future on a new religious movement known as the ghost dance.3 The leaders of this movement believed that great change and rebirth were on the horizon for Indian nations and that the spirits of the dead who had lost their lives in the battles with the white man would come back to life, that the abundance of the buffalo would return, and that the white man would vanish from their land.4 It was a ritual embodying a hope for peace and prosperity that revived spirituality and hope among Indian nations.5 The ghost dance was brought to the people by a Paiute holy man named Wovoka, and it came to the government's attention when the great warrior Sitting Bull left his retirement home at Standing Rock Agency and joined the Oglala Sioux ghost dancers. 6 The ritual emboldened the people of these Indian nations to show cultural pride, and the government, fearing insurrection, cracked down on the practice of the ghost dance religion. Misconstruing it as a dangerous uprising instead of as a rebirth of national confidence and self-awareness among Indian people, the federal government dispatched a reconstituted Seventh Cavalry - the same unit that suffered defeat at Custer's last stand - to quell the practice of the ghost dance. 7 Disaster ensued as the Seventh Cavalry killed Sitting Bull for supposedly resisting arrest, and then continued on to murder 350 Indian refugees at Wounded Knee Creek.8 The tragedy of the ghost dance and the resulting massacre at Wounded Knee should serve as an allegorical warning for today's relations between Indian nations and the United States government. In the thirty some years since Richard Nixon articulated the federal policy of Self-Determination for Indian tribes, 9 many tribal governments have been plagued by malfeasance or insufficient resources, but there have also been some striking successes.10 In some cases, Indian tribes have "re-invented" themselves as modern day sovereign governments reflecting both the efficiency and functionality of successful state governments and the vital traditions of their past. These tribes have leveraged the few economic development footholds available to them into successful economic development ventures aimed at establishing a lasting tribal infrastructure and creating a sustainable prosperity for the future.11 This potent combination of enterprise development and tribal sovereignty intertwined with the cultural history and traditions of the past is the "new ghost dance" for Indian nations.
15 -
16 -**====Landrum 11 continues ====**
17 -(*Cynthia Landrum Shape-shifters, Ghosts, and Residual Power teaches in the Native American Studies Program at Portland State University. She received her PhD in history from Oklahoma State University. Phantom Past, Indigenous Presence: Native Ghosts in North American Culture and History, Ed. Colleen E. Boyd and Coll Thrush, 2011, Nebraska Press, 261-262 *editorial chapters done by multiple authors, Landrum is one section //KAE+GK)
18 -
19 -In the 1992 film Thunderheart, a young man of Sioux ancestry, Ray Levoi, returns to his homeland as an FBI agent to help solve a string of murders of Indian activists. He learns that his ancestor Thunderheart was among those murdered by U.S. soldiers during the 1890 massacre at Wounded Knee. After a while Ray begins to have fitful dreams and visions of the event. In the dream he is "running with the Old Ones" and is shot in the back. The film implies that his biological ties to the community are enough to trigger a series of metaphysical events. His ancestors return to haunt him and to help provide knowledge that will aid him in his quest for truth. Thunderheart is not the first film in which Hollywood has attempted to tell the story of one of the worst incidents of genocide in the history of the U.S.-Indigenous relations, the Wounded Knee Massacre. However, the filmmaker takes a different approach as he blends history and familiar uncanny motifs in an effort to move the story toward its inevitable conclusion. For instance, it is implied that Jimmy Looks Twice, a fictional activist played bY the real-life American Indian Movement (AIM) member John Trudell, has the power to shape-shift into a deer. An elderly medicine man, Grandpa Reaches, has mystical connections to the ancestral past—he simply "knows" things. When Ray Levoi wistfully wishes that Maggie (a character reminiscent of the real-life Anna Mae Aquash), a female activist murdered during the course of the film, could be there in person to see the triumph of good over evil, Walter Crow Horse (played by Graham Greene) gently remind him: "She was, Ray, she was." The film blends fact and fiction in a way that underscores that, for modern-day Lakota people, Wounded Knee is a haunted location. On December 29, 1890, the Minneconjou Sioux Chief Big Foot and his "bedraggles band of staving Ghost Dancers" were camped along the Wounded Knee Creek, where they were slain by members of the U.S. Cavalry on the Pine Ridge Indian Reservation in South Dakota.17 Big Foot and his band were pursued by the U.S. Cavalry soldiers, who feared a localized outbreak of the Ghost Dance religion.18 In the aftermath of the massacre, the ethnologist James Mooney acquired objects and personal belongings, including the Ghost Dance shirts worn by the deceased, and shipped them east to the Smithsonian Institution. Under the auspices of the Bureau of Ethnology, Mooney was commissioned to acquire and curate an ethnographic collection for the World’s Columbian Exposition and to continue his work among the Cherokee of Oklahoma, which initially involved several trips west between 1891 and 1894.19 In the aftermath of the Wounded Knee Massacre,20 the Northern Plains people were both militarily and spiritually disarmed. And as their lands were occupied, they were corralled onto reservations and their secular and religious objects were placed in storage units in large metropolitan museums. According to the AIM activist, modern Ghost Dancer, and adopted Lakota Sioux tribal member Robert Van Pelt (Siletz/Umatilla), the people parted with their objects only when forced to by economic hardship and constant duress form outside forces.21 In a sense, the Ghost dance religion 22 succeeded, because the dead did return, but not in the fashion in which the followers of the religion had anticipated.23 According to Sioux tribal members today, the Wounded Knee site is haunted by those who were gunned down in the snow on December 29, 1890. The activist Mary Crow Dog, in her memoir, references the spirits of the site as she describes the birth of her first child during AIM’s occupancy at Wounded Knee: Monday, just as the morning star came out, my water broke and I went down to the sweat lodge to pray. I wanted to go into the sweat but the Black Elk would not let me. Maybe there was a taboo against my participating, just as a menstruating woman is not allowed to take part in a ceremony. I was disappointed. I did not feel that the fact that my water burst had made me ritually unclean. As i walked away from the vapor hut, for the third time, I heard the ghostly cry and lamenting of a woman and child coming out of the massacre ravine. Others had heard it too. I felt that the spirits were all around me. I was later told that some of the marshals inside their sandbagged positions had also heard it, and some could not stand it and had themselves transferred.
20 -
21 -====The Lakota Dancers teach us that these looming ghosts, like the ones at Wounded Knee, are the power of Native populations and embedded in the land itself. As the United States attempted to exterminate Native populations, the landscape became painted with the spiritual hauntings of historical colonial domination ====
22 -**Landrum 11 ***Cynthia Landrum Shape-shifters, Ghosts, and Residual Power teaches in the Native American Studies Program at Portland State University. She received her PhD in history from Oklahoma State University. Phantom Past, Indigenous Presence: Native Ghosts in North American Culture and History, Ed. Colleen E. Boyd and Coll Thrush, 2011, Nebraska Press, 256-258 *editorial chapters done by multiple authors, Landrum is one section //KAE+GK)
23 -
24 -Stories of ghosts and hauntings are present in every society.1 The traditional conviction among most American Indian people is that ghosts can be malignant forces or act as guardian spirits. In particular, the Lakota believe that spirits or ghosts seen in daylight or at dusk can be dangerous and benevolent, depending on the context in which they are encountered. It is believed that benevolent ghosts can provide protection or guidance, or even become part of the landscape where a traumatic or powerful event occurred. Malevolent spirits, however, can cause spiritual, physical and/or emotional harm to the living.2 Stories of the uncanny or supernatural are actively reinforced by the oral historical narratives that emanate directly from tribal communities despite generations of assimilation, territorial conquest, spiritual colonialism, and academic and religious bigotry toward Northern Plains beliefs. Likewise, for many Lakota people, material objects that have been collected by museums still resonate with "power" despite the fact that they have been removed from their original context. As a result, such objects—and the new places they inhabit—may also become haunted. In this essay I will examine and compare Northern Plains beliefs about haunted locations, spirits, and objects in three contexts: the ghosts of victims massacred in 1890 at the Wounded Knee site in South Dakota; stories about the Deer People, shape-shifters that are half-deer and half-human; and hauntings that allegedly occurred around material objects displayed in the Great plains exhibition hall and storage areas at the National Museum of Natural History. Further, I will show that indigenous belief systems have survived despite cultural genocide, will demonstrate the hybridity of everyday beliefs as American Indians contribute to American popular culture, will show that Native beliefs are not hermetically sealed but rather engage the stories of colonial society as well, and, finally, discuss how these everyday/everywhere ghost stories are grounded in actual histories of colonialism. Traditional sacred sites, stories, and/or museum objects as vessels for "power"—both temporary and permanent—that connect the everyday world with the supernatural. The Northern Plains stores recorded here were told to me by individual consultants from various tribes, and museum employees and professionals who chose to remain anonymous. Some of the interviews are from as early as the fall of 1991, while others took place in the fall of 2008. However, I have worked with tribal members in the northern Plains since 1991. My work as a historian has caused primarily on American Indian government-sponsored boarding schools and the effect of the educational system upon the Northern Plains tribes. In addition to performing scholarly research, I have worked as a museum professional and have specifically dealt with the care of Native American museum objects. Over the years, individuals, native and non-Native alike, have shared with me stories of the uncanny—as these relate to the experience of boarding schools and policies of assimilation or as they relate to the frustration and anger many have felt concerning the removal of human remains and material objects form their original cultural settings. In both settings, many Indigenous people have experienced trauma, oppression, and uncertainty, the kinds of conditions that seem to elicit hauntings. This essay is the result of stories told to me while I worked in museum or was in the process of conducting research on other topics. And whether it was a conversation in passing or a formal interview, the information was shared with me in order to further illuminate how the dynamics among "power," sacred sites, traditional folklore, and/or material objects operate. Power for many American Indians, including the Lakota, is fixed in place. For Lakota people, sacred sites include the Black Hills, Bear Butte, Harney Peak, the Badlands, and Pipestone.3 Bear Butte has been a site for vision quests for the Lakota Sioux and Cheyenne for thousands of years. The eastern edge of the Black Hills in South Dakota, the area where the first peoples emerged, has been a focal point for religious activity involving sun dances, prayers, and fasting and prophecies. Pipestone also serves as an important religious site for many tribes, but in particular for the Dakota Sioux. For centuries, people have mined the red stone in eastern Minnesota in order to make the sacred pipe, pipe bowls, and other objects. Again, these sites serve as access points between the physical world and the realm of the spirits. Dreams, visions, and aberration are part of the lived reality of many Indian people, as are ghosts, spirits and witches. Indian traditionalists believe that those spiritual powers have control over their lives, and they use protective medicines and take precautions to keep themselves safe. It is a life where the metaphysical is more powerful than the physical world, and where certain ceremonies and important rites, performed at specific sacred sites, such as Bear Butte, are necessary for protection or blessings for individuals and communities as people seek deeper communion with those powers greater than themselves.4
25 -
26 -====The United States since its inception has been fascinated with Native spiritual connectivity to the Land—making the acquisition of Native Land the primary strategy for the first wave of colonization on Native peoples to forge a unified, assimilated, and nationalistic "American Identity"====
27 -**Kavanagh 11 **(*Sarah Schnyder Kavanagh pg. 154-158 Sarah Schneider Kavanagh's research focuses on the pedagogy of teacher education Postdoctoral Scholar at the University of Washington, "Haunting Remains: Educating a New American Citizenry at Indian Hill Cemetery", Phantom Past, Indigenous Presence: Native Ghosts in North American Culture/ made in 2011/ edited by Colleen E. Boyd and thrush *editorial chapters done by multiple authors, Kavanagh is one section // EBOOK DOA 9/1/16 KAE+GK)
28 -
29 -Although the American Revolution marked the birth of the new nation-state, it was not until several decades later that U.S. citizens realized that their experimental government could transform into a lasting republic. American victories in the War of 1812 revealed that a unified national culture and history could help the United States become a "nation among nations."12 In his discussion of the cultural roots of nationalism, Benedict Anderson writes that "nation-states… always loom out of an immemorial past, and, still more important, glide into a limitless future."13 And so as American citizens realized that their experiment in republican government had this potential for a "limitless future," they were faced with the daunting task of constructing for themselves an "immemorial past." Wince accomplishing this task would be no small feat, it is not surprising that the end of the War of 1812 marked the beginning of what Blanche Linden-Ward has termed the "American monument-building era"—how better to construct the immemorial than with monuments and memorials? This era was defined by an explosion of cultural and artistic production in support of the men and principles that had founded the nation: a carving of a new U.S. history into old American stone.14 In 1836 Ralph Waldo Emerson wrote, "Our age is retrospective. It builds the sepulchers of the fathers. It writes biographies, history, criticism. The foregoing generation beheld God and nature face to face; we, through their eyes."15 Although American history was being consciously constructed through many forms, including literature, painting, and oratory, it is no surprise that Emerson highlights the building of "sepulchers of the fathers" as the primary project of his era. Early-nineteenth-century scholars were quite aware of the implications of the fixation on tomb building. This fixation was made most visible through the Rural Cemetery Movement,16 an integral development in the conscious construction of U.S. history.17 In 1850 the creation of Indian Hill cemetery marked the spread of the mid-nineteenth-century monument-building fever into Middletown, Connecticut. The cemetery project, much like rural cemetery projects all along the east coast, was at its heart a patriotic enterprise.18 In his speech at the Indian Hill Cemetery dedication, Olin discussed how the site would instill patriotism in its visitors: "I trust I am no visionary, but I also give credit, in advance, to this enterprise for contributing something towards erecting a past for posterity—towards establishing a common centre for edifying remembrances and holy associations—a common ground where we of the present may wait to greet the men of the future, to commune with them and impart such lessons of wisdom as we have in store. I venture, also, to rely upon this improvement to strengthen, or even to create in some individuals and families much-needed local attachments, so essential an element of real patriotism."19 Olin’s focus on the patriotic purpose of the new cemetery echoes the sentiments of speakers at cemetery dedication ceremonies across the country during the nineteenth century.20 The rural-cemetery movement as a whole was informed by the needs of the monument-building era: the goal was to create national identity through the construction of an American past rooted in American soil. Such attempts at U.S. cultural production were often critiqued by European artists and scholars who agreed that architecture and art would be unsuccessful in creating a national culture and inciting true patriotism if the aesthetics used were borrowed and not developed "Indigenously."21 In spite of these critiques, the decades following the War of 1812 saw countless artistic attempts aimed at the construction of a national past. Linden-Ward claims that the "creation of public monuments and pastoral cemetery landscapes revealed Americans’ ability to adapt borrowed aesthetic forms to create their own usable past through self commemoration."22 However, nineteenth-century American must have agreed, at least in part, with European critiques. Even a brief glimpse into the relationship of the United States to both European and Native American populations makes clear that Euro-Americans "borrowed" much more than "aesthetic forms" to create a distinctly American past. They borrowed, appropriated, and abstracted native American identities in order to create a U.S. national identity and lay claim to American land. Without a claim to land upon which to anchor their nascent nation, Euro-Americans’ claim to nationhood was unsustainable. Richard Grusin argues, "The construction of American identity has always been inseparable from nature. Unlike European nations, whose identity derived from a common language, ethnic or racial heritage, religion, or cultural history, the identity of the United States of America as ‘nature’s nation’ was grounded in large part in the land itself."23 Because of this connection between land and nation, non-Natives have attempted to claim Indigenous identities to validate their own construction of national identity.24 The first claim is that Indigenous peoples belong to whites as a child belongs to a parent. Second, Indigenous identities have been claimed through the appropriation of Indigenous symbols, actions, and histories. These Euro-American claims to Indigenous identity manifest themselves in the histories and mythologies that Euro-Americans have created to stabilize their nation.25 From the American Revolution to the present day, examples abound of whites donning faux-Indian attire, yelping ultra-stereotyped war whoops, or engaging in stereotyped "Indian" rituals in moments of national crisis. In Playing Indian, Philip Deloria argues that these actions are associated with the white American need to dissociate with Europe and claim a different national heritage. He argues that whites covet what they have historically viewed as the Native connection to the land and its spirit.26 This is in part because a sense of place and an attachment to the land were prerequisites for the creation of a U.S. national identity. The Boston mayor Josiah Quincy stated in 1813 that "loyalty to place" was the nineteenth-century U.S. citizen’s primary connection with the nation.27 Ideas about the relationship between "loyalty to place" and national identity were not foreign to Middletown residents in the mid-nineteenth century. In fact, Stephen Olin spoke to the need for a loyalty to place in his speech at the 1850 opening of Indian Hill Cemetery. Discussing the creation of the cemetery, he expressed his "strong hope that ~~it~~ and similar improvements ~~that had~~ become so common in ~~the United States~~, ~~would~~ contribute, in some small measure, towards providing for one of the most urgent, though little appreciated wants for our great republic… the want of local attachments, and in so far as this essential element is concerned of love of country."28 Olin, like many nineteenth-century whites, was dedicated to the task of connecting his vision for the nation to the American landscape. In order to implant a national vision into the land itself, whites needed to grapp le not only with the history of American citizens and their forefathers but also with the Native peoples Indigenous to the land. In order for the United States to become a legitimate nation, it had to become, as one unknown writer said in 1828 "a perfect union of the past and present; the rigor of a nation just born walking over the hallowed ashes of a race whose history is too early for a record, and surrounded by the living forms of people hovering between the two."29 The drive for this perfect union of Native past with white present led whites toward two courses of action in their relations with Native peoples. First, if white Americans were to posit any claim over the land, they had to adopt the history, identity, and "spirit of the land" that belonged to the Native peoples Indigenous to the continent and glorify it, since it held such a central position in any sense of American nation.30 Second, through attempts at the ethnocide of Native American populations, whites tried to transform living societies into "the hallowed ashes of a race." As I will explore in the next section, this ethnocide was carried out both in the flesh and by the pen."
30 -
31 -====Since Wounded Knee, U.S. colonialism has entered the late stage—domination of the same kind but different form. The colonial spectre has possessed the nuclear industry, where the state disguises its imperialism in the form of development, coercing Native peoples to acquire and destroy the Land for nuclear waste dumping—this is the final conquest of the Frontier====
32 -**Angel 91** (Bradley an international leader in the environmental health and justice movement, working with communities to stop pollution threats and to promote pollution prevention) "The Toxic Threat to Indian Lands" Greenpeace 1991 http://www.ejnet.org/ej/toxicthreattoindianlands.pdf DOA: 8.11.16//KAE+GK)
33 -
34 -Five hundred years ago explorer Christopher Columbus sailed from Europe, setting in motion a series of events leading to the genocidal war on Indigenous people in whose land he arrived uninvited. Hoping to claim these already inhabited lands for European royalty, invading European armies plundered the civilizations they came upon. Untold millions of Indigenous people were killed and enslaved, their cultures violently attacked and their way of life changed forever. Five hundred years later, the exploitation and assault on Indigenous people and their land continues. Instead of conquistadors armed with weapons of destruction and war, the new assault is disguised as "economic development" promoted by entrepreneurs pushing poisonous technologies. The modern day invaders from the waste disposal industry promise huge amounts of money, make vague promises about jobs, and make exaggerated and often false claims about the alleged safety of their dangerous proposals. Frustrated by intense grassroots opposition and complex permitting procedures in other communities across the United States, the waste disposal industry and the U.S. government have set their aim on what they believe to be the most vulnerable segment of society: Indian people and Indian land. Today, hundreds of Indian Nations (Tribes) are being approached by both the waste disposal industry and the United States Government in search of new dumping grounds for the unwanted toxic, nuclear, medical and solid waste of industrial society. Hoping to take advantage of the devastating chronic unemployment, pervasive poverty and sovereign status of Indian Nations, the waste disposal industry and the U.S. government have embarked on an all-out effort to site incinerators, landfills, nuclear waste storage facilities and similar polluting industries on Tribal land. The waste industry strenuously denies that they are targeting Indian lands, and U.S. Environmental Protection Agency and Bureau of Indian Affairs officials downplay and underestimate the extent of industry’s efforts: the facts, however, contradict the waste industry’s claims and instead reveal a concerted effort to turn Indian lands into the dumping grounds for America’s poisons. Established companies such as Bechtel and Waste Tech (a subsidiary of Amoco Oil) have been joined by fly-by-night operators hoping to get rich quick by turning the last remaining land still controlled by Indian people into America’s new dumping ground. For example, lawyers for Bechtel have approached numerous tribes offering everything from hazardous and solid waste to nuclear waste dumps to nuclear power plants. A Waste Tech representative even admitted publicly during a meeting on the Kaibab-Paiute Reservation (located near the Arizona-Utah border) that their company hoped to site five commercial hazardous waste incinerators on five geographically distinct Indian Reservations in the United States. Waste Tech has publicly admitted to contacting about 15 tribes as of mid-1990, according to Ted Bryant, a Choctaw Cherokee Indian who is a middle man in some of the deals involving Waste Tech (reported in the St. Louis Post Dispatch, July 15, 1990). The overtures of the waste industry initially succeeded in making inroads with numerous tribal officials and governments. Many agreements were signed between company and tribal officials giving the initial go-ahead for proposed waste disposal facilities, usually without the knowledge or consent of the Tribal membership. As the truth about the serious threats posed by these projects to the peoples health, environment, culture, traditions and sovereignty becomes known, resistance by Indian people has spread rapidly.
35 -
36 -====The settler colonizes and dominates the Frontier to quarantine and then destroy the last remaining part of Native subjecthood—the Land. Colonial spatial strategies establish Natives as non-normative, unfit for life, and dead, reifying the power of metanarratives painting the Native subject’s inevitable fatality ====
37 -**Kavanagh 11 **(*Sarah Schnyder Kavanagh pg. 168-171 Sarah Schneider Kavanagh's research focuses on the pedagogy of teacher education Postdoctoral Scholar at the University of Washington, "Haunting Remains: Educating a New American Citizenry at Indian Hill Cemetery", Phantom Past, Indigenous Presence: Native Ghosts in North American Culture/ made in 2011/ edited by Colleen E. Boyd and thrush *editorial chapters done by multiple authors, Kavanagh is one section // EBOOK DOA 9/1/16 KAE+GK)
38 -
39 -The Frontier Myth provides an easily conceptualized spatial boundary between the civilized self and the primitive other. For nineteenth-century believers in the Frontier Myth, the primitive, Indian other was conceptualized always on the other side of the imaginary line of the frontier; the other always occupied other spaces. The myth was so pervasive that White Middletown residents began thinking of the Indian as beyond the frontier line even while Native peoples remained living and working in their city.65 All cemeteries take on the task of quarantining non-normative others, the dead, on the other side of real spatial boundaries. In the case of Indian Hill Cemetery, the Indian is quarantined alongside, and thus equated with, the dead. Through the drawing of boundaries to keep out "other peoples," both cemeteries and the frontier clearly illustrate the relationships of power that are the foundations of place. The cemetery and the frontier are intentionally constructed as physical manifestations of power. In "Of Other Spaces," Michel Foucault outlines a theory of heterotopias. Foucault’s theory of heterotopias approaches places themselves (and particularly the cemetery, which he uses as a primary example of a heterotopia) as social texts. Although Foucault does not mention the Frontier Myth in his analysis of heterotopic spaces, his heterotopia and the frontier have much in common. Understanding the commonalities between these two spaces is useful in understanding the relationship between frontier mythology and Indian Hill Cemetery. In his theory of heterotopias, Foucault analyzes how a space created to house the deviant constructs space for the "normal." A heterotopia is a place that incites thought about what society is, by portraying what it is not, a place that sparks imagination about what should be, by displaying that which deviates from the norm.66 It is, in effect, a boundary between two worlds that contains and orders deviance, presenting an idealized version of normative society. Foucault’s heterotopia and the frontier both exist as abstracted spaces of interaction not only between the normative and the deviant, but also between the past and the present. Similar to the frontier, heterotopias are "often linked to slices in time… ~~and~~ begin to function at full capacity when men arrive at a sort of absolute break with their traditional time."67 To inhabit a cemetery, permanent residents (the dead) must break with real time. Visitors, through viewing the living quarters of the long-since dead, experience a break in traditional time as well. Through these temporal breakages, the cemetery fulfills "the idea of constituting a place of all times that is itself outside of time and inaccessible to its ravages, the projects of organizing in this way a sort of perpetual and indefinite accumulation of time in an immobile place."68 The cemetery becomes the timeless reflection of the city it stands outside of, reflecting a universalized and timeless society back onto itself in idealized, yet inverted form: a "city of the dead" to promote life in a city of the living. Foucault describes the role of a heterotopia as creating "a space that is other, another real space, as perfect, as meticulous, as well arranged as ours is messy, ill constructed, and jumbled."69 The heterotopic cemetery here becomes an idealized version of the city, displacing the city itself and ordering its complications into an organized form. Blanche Linden-Ward argues that Mount Auburn Cemetery was constructed as a complementary and idealized "city on a hill" that would "offer lessons to the entire nation."70 In both Mount Auburn Cemetery and Indian Hill Cemetery, the "mess, ill constructed, and jumbled" nature of real life is idealized through the easily organized dead. History, struggle, controversy, societal structure, family, and race relations are displayed through the structure of the rural cemetery as timeless and structured, meticulously arranged and seemingly inevitable. Indian Hill Cemetery presents an idealized mirror image of a particular social structure in several specific ways. As can be seen on the 1850 map of the original Indian Hill Cemetery, almost all of the trails that meander across the hill have faux-Indian names. There are a few paths that are named after actual Wangunk people who had been proprietors of the site prior to 1850. For example, "Sowheage Ave." can be found on the southeastern corner of the hill. Some evidence indicates that this particular path marks the spot where the remains of Sowheage, a Wangunk leader, were found and exhumed, although this cannot be verified.71 Evidence indicates that the exhumation of Native bodies at Wune Wahjet was commonplace in the years preceding the creation of the cemetery.72 While the corporeal evidence of Wangunk people has been erased, evidence of what Robert Berkhofer has termed "the white man’s Indian"73 have been systematically moved into the site through faux-Indian path names, plaques at the entry to the cemetery that depict Noble Savage-like profiles, and the words of the Revs. Olin and Goodwin. Indian Hill Cemetery is bounded by its outermost path, which is called "Mattebeseck Ave." Mattebeseck, the Wangunk name for the city of Middletown, becomes the outer boundary of this mirror city, this city of the dead. In an ironic twist of fate, the Wangunk are given full ownership of Wune Wahjet, but this ownership comes with the price of forever being understood as the definition of death itself. The Wangunk city of Mattebeseck is remembered only by its own death and is re-created as an embodiment of inevitable death.
40 -
41 -====Thus, I advocate that we speak with the haunting Native specters as a strategy to exorcise nuclear colonial power.====
42 -
43 -====Haunting is the real strategy—hegemonic power structures are intrinsically spectral, meaning other starting points are flawed. As the material conditions of Native Americans have dwindled, the only viable option is to haunt the white subject to prevent Native erasure.====
44 -**Kavanagh 11 **(*Sarah Schnyder Kavanagh pg. 171-173 Sarah Schneider Kavanagh's research focuses on the pedagogy of teacher education Postdoctoral Scholar at the University of Washington, "Haunting Remains: Educating a New American Citizenry at Indian Hill Cemetery", Phantom Past, Indigenous Presence: Native Ghosts in North American Culture/ made in 2011/ edited by Colleen E. Boyd and thrush *editorial chapters done by multiple authors, Kavanagh is one section // EBOOK DOA 9/1/16 KAE+GK)
45 -
46 -According to Jaques Derrida "haunting belongs to the structure of every hegemony." Renee Bergland, in The National Uncanny: Indian ghosts and American subjects, has unpacked Derrida’s statement thusly: "Power is unreal, insubstantial, somehow imaginary. At the same time, of course, it is undeniably real. When we describe hegemonies as socially constructed, we mean that they are built on history, memory, fear and desire. They are made from the same things that ghosts are made from. Because the politics of the national, the racial, the classed and the gendered are the politics of memory and false memory, they are also, necessarily, the politics of spectrality." Paining Derrida and Bergland’s analysis of haunting with Richard White’s analysis of place (which states that places enact power and are constructed within hegemonic systems) leads me to claim that all places are haunted. Perhaps Indian Hill cemetery is a revealing site for an analysis of place as a haunting and haunted actor not because it is extraordinary, but because it is so ordinary, so commonplace. Through the haunting of Indian ghosts, through the construction of mythic Indian tropes, and through the presentation of national narrative mythologies, Indian Hill Cemetery haunts the very city it serves. The place (re)presents power structures that are at once real and imaginary, tangible and insubstantial, here and not here. These tropes, mythologies, and power structures have been constructed locally, nationally and internationally for hundreds of years, "built on history, memory, fear and desire." "they are made," Bergland observes, "from the same things that ghosts are made from." And, in turn, ghosts have been made from them. The names and structures at Indian Hill Cemetery are physical metaphors that transmit ideological narratives. Tombstones, landscape design, and the name of the site itself are all tangible structures that stand in for and arrange into a meticulous order the "messy, ill constructed and jumbled" concepts of nation and race. These structural metaphors are haunted by the messages they were created to impart. At Indian Hill, hauntings are complicated by the fact that the Indian Ghost (that Olin suggests haunts the site) is itself a constructed structural metaphor. As discussed above, the Indian Ghost is introduced into the discourse surrounding Indian Hill Cemetery as a metaphor for the inevitable death of Native peoples; it is a tool for Indigenous erasure. If the Indian ghost itself is a structural metaphor, and metaphors are haunted by the messages that they impart, then, at Indian Hill, haunting ghosts are themselves haunted. The verb "to haunt" is defined in the Oxford English Dictionary as "of unseen or immaterial visitants." Thus, the creation of a metaphor is in fact the created of a haunted symbol. If a metaphor is defined by the simultaneous absence and presence of the "something else" that it is suggestive of, a metaphor then is a symbol that is constantly accompanied by that which is unseen or immaterial. Metaphors, symbols, and representations are all inherently haunted. What does the haunted nature of metaphor mean for a structure such as Indian Hill Cemetery, whose central metaphor is an Indian ghost? Could it be that the metaphoric ghost of Indian Hill is haunted not by the "imaginary or spiritual beings" but by narrative ideologies of nation, race, ethnocide, and removal? Could it be that at Indian Hill cemetery eve the ephemeral is haunted? In the speeches presented at the dedication ceremony, physical realities of history are treated as legend, and legends of lingering ghosts are treated as fact. The physical fact of Native existence is denied, while the ephemeral Indian ghost is ensconced. Indian Hill Cemetery was created to instill haunting citizenship into Middletown residents. In Olin’s words, the cemetery exerts "a real and powerful, though silent influence, in molding the character, and in exalting and purifying the sentiments of a people." This "silent influence’ is attained through a manipulation of "Indian-ness" in an attempt to construct non-Native American history and identity and also through an expansion of spatial frontier mythology in Middletown. The cemetery was a project aimed at expanding patriotism and active citizenship. The site’s founders approached this project by creating Indian ghosts and erasing Native bodies. Indian Hill cemetery was established in an attempt to ensure that, even as the visible remains of native people were removed, the special Indian, ghosted and forever haunting white citizenry, remains.
47 -
48 -====The haunting of ghosts bridge the gap between past and present and articulate what haven’t and cannot be expressed. The remembrance in Spectrality is key to disrupt and expose contradictions of narratives of continuity that prop up settler domination====
49 -**Richardson 05 **(Judith Richardson Possessions: The History and Uses of Haunting in the Hudson Valley page 26-27 September 26, 2005 Judith Richardson is Assistant Professor in the English Department at Stanford University DOA 8/31/16 //KAE+GK)
50 -
51 -These types and images are not unique to the Hudson Valley: they echo larger traditions and iconographies. Yet the fact that is many of the ghosts of the region are so inchoate or faded, so incapable of being identified, has aesthetic and historical implications. Embedded in these depictions of ghosts is a problem of communication, a los of essential information, an inability to articulate—something reflected further in the general silence of the Hudson Valley’s ghostly population. European ghosts often speak; New York area ghosts rarely do.67 Like the ghosts that Rip Van Winkle encounters in the Catskill recesses, who disturb him most by the fact that "they maintained the gravest faces, the most mysterious silence," Hudson Valley ghosts are often either dead silent or, when they do try to communicate, are heard as muffled or otherwise incomprehensible.68 And in many cases ghosts rob witnesses of the power of speech as well, defying description and eroding verbal expression.69 The indescribable, unspeakable aspects of ghosts may simply stem from crises of abysmal horror or mourning. Yet the inarticulacy that defines is many instance of haunting in the Hudson Valley also shadows problems of historical continuity, of perennial change as repeatedly and cumulatively obscuring the regional past and undermining historical understanding. It is telling that whereas Irving describes the ghostly crew of "The Storm-Ship" as chanting, a late-nineteenth-century retelling says they chant "words devoid of meaning to the listners."70 The fault, of course, lies not with the ghosts, but with the observers. That is, if traces of the past presented themselves, if waves of settlers and visitors suspected things had happened here, they were largely at a loss to identify them or to understand their implications.
52 -
53 -====The role of the ballot is to vote for the debater that best recognizes the presence of spectrality. The specter is A priori to any ethical obligation or practice as it is the origin of such ethics, to live in and of it demands a politics of memory be burdened upon the individual. Life and death are one; the small passageway connecting the two is the resting place of memory. ====
54 -**Derrida 94’ **Jacques Derrida, "Specters of Marx", 1994, P 17 http://m.friendfeed-media.com/411d68a9b887290f0f6a1621dad4ad2249ea7421//KAE
55 -
56 -But to learn to live, to learn it from oneself and by oneself, all alone, to teach oneself to live ("I would like to learn to live finally"), is that not impossible for a living being? Is it not what logic itself forbids? To live, by definition, is not something one learns. Not from oneself, it is not learned from life, taught by life. Only from the other and by death. In any case from the other at the edge of life. At the internal border or the external border, it is a heterodidactics between life and death. And yet nothing is more necessary than this wisdom. It is ethics itself: to learn to live-alone, from oneself, by oneself. Life does not know how to live otherwise. And does one ever do anything else but learn to live, alone, from oneself, by oneself? This is, therefore, a strange commitment, both impossible and necessary, for a living being supposed to be alive: "I would like to learn to live." It has no sense and cannot be just unless it comes to terms with death.2 Mine as (well as) that of the other. Between life and death, then, this is indeed the place of a sententious injunction that always feigns to speak like the just. What follows advances like an essay in the night-into the unknown of that which must remain to come-a simple attempt, therefore, to analyze with some consistency such an exordium: "I would like to learn to live. Finally" Finally what. If it - learning to live - remains to be done, it can happen only between life and death. Neither in life nor in death alone. What happens between two, and between all the "two's" one likes, such as between life and death, can only maintain itself with some ghost, can only talk with or about some ghost ~~s' entretenir de quelque fantomeJ. So it would be necessary to learn spirits. Even and especially if this, the spectral, is not. Even and especially if this, which is neither substance, nor essence, nor existence, is never present as such. The time of the "learning to live, a time without tutelary present, would amount to this, to which the exordium is leading us: to learn to live with ghosts, in the upkeep, the conversation, the company, or the companionship, in the commerce without commerce of ghosts. To live otherwise, and better. No, not better, but more justly. But with them. No being-with the other, no socius without this with that makes being-with in general more enigmatic than ever for us. And this being-with specters would also be, not only but also, a politics of memory, of inheritance, and of generations. If I am getting ready to speak at length about ghosts, inheritance, and generations, generations of ghosts, which is to say about certain others who are not present, nor presently living, either to us, in us, or outside us, it is in the name of justice. Of justice where it is not yet, not yet there, where it is no longer, let us understand where it is no longer present, and where it will never be, no more than the law, reducible to laws or rights.3 It is necessary to speak of the ghost, indeed to the ghost and with it, from the moment that no ethics, no politics, whether revolutionary or not, seems possible and thinkable and just that does not recognize in its principle the respect for those others who are no longer or for those others who are not yet there, presently living, whether they are already dead or not yet born.
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1 +====First, the purpose of debate education should be to train youth to challenge oppressive structures, not perpetuate them,====
2 +**Bohmer 91** "Teaching Privileged Students about Gender, Race, and Class Oppression." Teaching Sociology, Vol. 19, No. 2 (April, 1991) pp. 154-163.
3 +Our strong emphasis on institutional oppression is not only due to our
4 +AND
5 +ways of introducing race, gender, and class into the sociology curriculum.
6 +
7 +====Second, structural violence excludes certain individuals from the moral sphere, meaning it’s impossible to create a coherent moral code without resolving issues of structural violence ====
8 +
9 +====Third, Ideal theory ignores histories of injustice in its attempt to generalize a perfect society. Non Ideal theory is the only option to recognize and resist recreating injustice====
10 +**Mills 2** "Ideal Theory" as Ideology CHARLES W. MILLS
11 +The crucial common claim—whether couched in terms of ideology and fetishism, or
12 +AND
13 +the more local level, the descriptive concepts arrived at may be misleading.
14 +
15 +
16 +====Fourth, discussions cannot be based on ideal theory- we must engage in real world discussions but those discussions mean nothing unless they change the values to the people they affect,====
17 +**Curry 14** Dr. Tommy J. Curry 1 The Cost of a Thing: A Kingian Reformulation of a Living Wage Argument in the 21st Century. 2014
18 +Despite the pronouncement of debate as an activity and intellectual exercise pointing to
19 +AND
20 +used to currently justify the living wages in under our contemporary moral parameters.
21 +
22 +====Therefore, the role of the ballot is to vote for the debater who takes the best action to improve conditions for marginalized groups. This requires state action, not just critical reflection- moving away from the state dooms the lefts’ critique to failure—we must work within the state without being statist, meaning if the neg alt isn’t a state policy I’m the only one with a risk of offense====
23 +**Connally 2k8 **~~William, Professor of Political Science at John Hopkins, Capitalism and Christianity, American Style, page numbers are at the bottom of the card.~~
24 +Before turning to possible strategies to promote these objectives, we need to face an
25 +AND
26 +were it to occur, would undermine rather than vitalize democratic culture.
27 +
28 +
29 +====Implications:====
30 +
31 +
32 +====A) Ceding the political leaves politics to the right; we probably don’t want Trump as president so we cant avoid politics entirely. B) Even if the state is implicitly bad, winning aff solvency shows a shift from its representations. C), State is necessary to affect material oppression in the AC.====
33 +
34 +
35 +====Thus I advocate that countries ought to prohibit the production of nuclear power ====
36 +
37 +
38 +==Contention 1: Indigenous sovereignty ==
39 +
40 +
41 +====Colonialism has been a implicit part of American patriotism – first they took away the land and forced indigenous peoples onto reservations and now they are taking away the remaining red sovereignty by bribing and abusing the indigenous land and reservations by placing dangerous nuclear power plants ====
42 +**Angel 91** Bradley (an international leader in the environmental health and justice movement, working with communities to stop pollution threats and to promote pollution prevention) "The Toxic Threat to Indian Lands" Greenpeace 1991 http://www.ejnet.org/ej/toxicthreattoindianlands.pdf DOA: 8.11.16//KAE
43 +Five hundred years ago explorer Christopher Columbus sailed from Europe, setting in motion a
44 +AND
45 +traditions and sovereignty becomes known, resistance by Indian people has spread rapidly.
46 +
47 +
48 +====Aboriginals and indigenous peoples face similar discrimination ====
49 +**Green 16 **Radioactive waste and the nuclear war on Australia's Aboriginal people Jim Green 1st July 2016 http://www.theecologist.org/News/news'analysis/2987853/radioactive'waste'and'the'nuclear'war'on'australias'aboriginal'people.html Dr James "Jim" Green is the national anti-nuclear campaigner with Friends of the Earth Australia and Australian coordinator of the Beyond Nuclear Initiative.~~1~~ Green is a regular media commentator on nuclear waste issues.~~2~~ He has an honours degree in public health from the University of Wollongong and was awarded a PhD in science and technology studies for his analysis of the Lucas Heights research reactor debates.~~3~~
50 +This isn't the first time that Aboriginal people in South Australia have faced the imposition
51 +AND
52 +This took place with no forewarning and no consultation with Aboriginal people.
53 +
54 +
55 +==== Prohibiting productin of nuclear power solves; eliminates the need for waste disposal and ====
56 +**Rozman 14** Izzati (Scholar and Author) "ARGUMENTATIVE REPORT SHOULD OR SHOULD NOT NUCLEAR POWER ENERGY BE BANNED GLOBALLY?" University Sultan Zainal Abidin, 2014 https://www.academia.edu/10107346/ARGUMENTATIVE'REPORT'SHOULD'OR'SHOULD'NOT'NUCLEAR'POWER'ENERGY'BE'BANNED'GLOBALLY DOA: 8.11.16//KAE
57 +Nuclear power should be banned globally not because of the availability of extensive reasons that
58 +AND
59 +depleting precious potable water resources and bring hazardous effect towards human and environment.
60 +
61 +
62 +==Contention 2: Japan ==
63 +
64 +
65 +====Nuclear power production entered Japan into an age of racial violence ====
66 +**Shrader-Frechette 1 **ENVIRONMENTAL JUSTICE Volume 5, Number 3, 2012 a Mary Ann Liebert, Inc. DOI: 10.1089/env.2011.0045 Nuclear Catastrophe, Disaster-Related Environmental Injustice, and Fukushima, Japan: Prima-Facie Evidence for a Japanese ‘‘Katrina’’ Kristin Shrader-Frechette http://www3.nd.edu/~~kshrader/pubs/ksf-ej-2012-fukushima.pdf // KAE
67 +Besides poor people, prima-facie, pre-FD-accident evidence also
68 +AND
69 +DREI victims? To answer these questions, consider first the FD accident.
70 +
71 +
72 +====Environmental injustice threats following nuclear power disasters promote racist and classist culture divides====
73 +**Shrader-Frechette 2** ENVIRONMENTAL JUSTICE Volume 5, Number 3, 2012 a Mary Ann Liebert, Inc. DOI: 10.1089/env.2011.0045 Nuclear Catastrophe, Disaster-Related Environmental Injustice, and Fukushima, Japan: Prima-Facie Evidence for a Japanese ‘‘Katrina’’ Kristin Shrader-Frechette http://www3.nd.edu/~~kshrader/pubs/ksf-ej-2012-fukushima.pdf // KAE
74 +Because Japan has few minorities, one might expect that its environmental-injustice
75 +AND
76 +that is able to assess the ultima-facie case for FD EI.
77 +
78 +
79 +==Contention 3: Masculinity ==
80 +
81 +
82 +====Nuclear power personifies a male structure perpetuating forms of masculine domination ====
83 +**Caputi 04**, Jane Goddesses and Monsters: Women, Myth, Power, and Popular Culture https://books.google.com/books/about/Goddesses'and'Monsters.html?id=C'r6meksRjUCandprintsec=frontcoverandsource=kp'read'button~~#v=onepageandq=nuclearandf=false 2004// KAE
84 +Feminist criticism has focused on exposing what Diana Russell (1989) calls "nuclear
85 +AND
86 +place, the mother’s body (Porter, 1991, 104-5).
87 +
88 +
89 +====Nuclear power is the symbol of masculinity – a political artifact that rapes the earth and creates a monopolization of control over the notion of femininity. Maintaining production of the atom bomb replicates the hierarchal chain of command and oppressive power structures that follow from nuclear power ====
90 +**Grint and Gill 95** The Gender-technology Relation: Contemporary Theory and Research By Keith Grint, Rosalind Gill//KAE
91 +nuclear technology is a useful example to illustrate some fundamental differences in approach to technology
92 +AND
93 +that it be controlled by a centralized, rigidly hierarchical chain of command.
94 +
95 +
96 +====Nuclear weapons support the Patriarchy and male dominations====
97 +**Canberra 84 **Published by Friends of the Earth (Canberra) in January 1984, ISBN 0 909313 27 X (pdf of original). A condensed version was published in Social Alternatives, Vol. 5, No. 2, 1986, pp. 9-16.//KAE
98 +Patriarchy - the collective domination of men over women - and other major social structures
99 +AND
100 +imagine the development of nuclear weapons in a society where feminine values predominated.
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1 +SEPTOCT - Im basic AF
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1 +====Violence against womyn in systems of white supremacy become internalized – marked identities begin to desire the purity of unmarked whiteness, and thus normalize their world view. Oppression thus becomes a condition of happiness – women are happy in the kitchen, they don’t want to go out to work. The ultimate form of white patriarchy is the oppressed desiring their own oppression, and we need to disrupt this naïve happiness.====
2 +**Ahmed 10** Sara, 1/1/2010. Professor of Race and Cultural Studies, Goldsmiths College, University of London. The Promise of Happiness. Duke University Press.
3 +It is Sophy’s imagination… right way, to be assembled.
4 +
5 +====People do not take women seriously when they speak – now you have to. Rearticulation serves as a method to sever the ties of the power within language and speech acts from its historically gendered and racialized history. Nagging and disrupting the white-male hegemonic institutions in the academy creates a disruption of the language game that exists in the academy. Only by antagonizing the principles of exclusion can we disorient the habitual spaces of whiteness which is a prerequisite to combatting other forms of oppression ====
6 +**Patton 04** (Dr. Tracey Owens Patton is the director of African American and Diaspora Studies and a professor in the Department of Communication and Journalism at the University of Wyoming. Dr. Patton's area of expertise is critical cultural communication and rhetorical studies.2004 Reflections of a Black Woman Professor: Racism and Sexism in Academia, Howard Journal of Communications, 15:3, 197-198, Accessed 6/27/16, http://dx.doi.org/10.1080/10646170490483629)
7 +Through my personal…common set of struggles.
8 +
9 +====Thus I affirm the entirety of the resolution. We affirm to open up a space to endorse the feminist kill joy and creates sites of discourse that disorients and reconfigures the social order. ====
10 +**Ahmed 10** Sara Ahmed "Feminist Killjoys (And Other Willful Subjects)" The Scholar and Feminist Online The Barnard Center for Research on Women Summer 2010
11 +To be unseated… We must learn.
12 +
13 +====Our affirmative approach as a foundational criticism is necessary to resolve the structural antagonisms that formulate law – even the most progressive left legal reforms recreate those problems and attempt to disentangle the complexities of gender issues - Our aff is a prerequisite ====
14 +**Brown and Halley 02 **Wendy Brown and Janet Halley, 2002 (Left Legalism/Left Critique, Wendy Brown is First Professor of Political Science at the University of California, Berkeley, where she is also affiliated with the Department of Rhetoric, and where she is a core faculty member in the Designated Emphasis in Critical Theory. Janet Halley is the Royall Professor of Law at Harvard Law School. p. 18-25)
15 +Left legalistic projects… that bred them.
16 +
17 +====The notion of free speech assumes that all voices are equally treated, when in reality power inequities shape who can speak what====
18 +**Boler 2k** Megan Boler (Professor in the Ontario Institute for Studies in Education at the University of Toronto and editor of Digital Media and Democracy), "All Speech is Not Free: The Ethics of "Affirmative Action Pedagogy," Philosophy of Education, 2000
19 +All speech is not … limiting dominant voices.
20 +
21 +====Oppression in debate is perpetuated by the decisions community members make on a weekly basis. We look to real world implications in order to access debate’s liberatory potential. Thus, the role of the ballot is to vote for the best resistance strategy for the oppressed. ====
22 +Smith 13, Elijah. A Conversation in Ruins: Race and Black Participation in Lincoln Douglas Debate
23 +It will be … students cannot escape.
24 +
25 +====Freedom of speech requires emancipation from social oppression – The aff challenge traditional notions of free speech from a negative individual right to an opportunity to subvert disempowerment. Instead of viewing freedom of speech as a negative individual right, we should understand it as the right to speak up.  ====
26 +**Hornsby 95** Jennifer Hornsby "Disempowered Speech" University of Arkansas Press Philosophical Topics, Vol. 23, No. 2, Feminist Perspectives on Language, Knowledge, and Reality (FALL 1995),
27 +Free speech, or …. will be indispensable.
28 +
29 +====If that speech was too shrill for you then that’s part of the problem. Feminine participation and speech inside of the debate space is constantly suppressed to a relegated status of happiness and conformity. ====
30 +**Feinzig and Atyeo 11 **An Analysis of Gender Disparities in Lincoln-Douglas Debate Joshua Feinzig
31 +Natalie Atyeo
32 +Marjory Stoneman Douglas High School October 2, 2011 http://papers.ssrn.com/sol3/papers.cfm?abstract'id=1957437
33 +Though the cited … lower vocal pitches.
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1 +Nik Patel, Lu Barazza, Zachary Zertuche
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1 +JANFEB - The nag AC
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1 +====Recognition necessitates an understanding of social standpoints of the oppressed and fluidity of identity ====
2 +**Butler 09 **Frames of War: When Is Life Grievable? JUDITH BUTLER 2009 Pg. 8
3 +How then is … radically democratic results?
4 +
5 +====Language facilitates recognition as an instrument for compelling agency by allowing us to address one another and recognize existence. This allows for language to socially determine our existence and submits us to linguistic ontology.====
6 +**Butler 97** "Excitable Speech: A Politics of Performativity" by Judith Butler 1997 p. 5
7 +Language sustains the … of survivable subjects.
8 +
9 +====Ontology comes first because underpins all other impacts and is the basis for all politics====
10 +**Dillon 99 **(Michael, Professor of Politics at the University of Lancaster, Moral Spaces, p. 97-98)
11 +As Heidegger – himself… decision and judgment.
12 +analytics
13 +
14 +====And, our heuristic means we learn about the State without being it. Our framework teaches contingent, but engaged, middle grounds. No State pessimism or optimism bias for extreme Alts.====
15 +**Zanotti ’14** Dr. Laura Zanotti is an Associate Professor of Political Science at Virginia Tech.  Her research and teaching include critical political theory as well as international organizations, UN peacekeeping, democratization and the role of NGOs in post-conflict governance." Governmentality, Ontology, Methodology: Re-thinking Political Agency in the Global World" – Alternatives: Global, Local, Political – vol 38(4):p. 288-304,. A little unclear if this is late 2013 or early 2014 – The Stated "Version of Record" is Feb 20, 2014, but was originally published online on December 30th, 2013. Obtained via Sage Database.  KAE bracketed for grammar
16 +By questioning substantialist … and pessimistic activism.
17 +
18 +====Thus the standard is promoting critical social engagement. ====
19 +====I defend the resolution; Resolved: Public colleges and Universities in the United States ought not restrict any constitutionally protected speech. I defend the resolution as a general principle, so I don’t defend implementation.====
20 +====The squo presents an inherent problem; colleges restrict students ability to exercise their free speech. ====
21 +**Wheeler 16** , Lydia. "Colleges Are Restricting Free Speech on Campus, Lawmakers Say." TheHill. N.p., 02 Feb. 2016. Web. 06 Dec. 2016.
22 +In protecting students… use," he said.
23 +
24 +===Adv. 1 Activism===
25 +
26 +====The thesis of the affirmative is to open up free speech on campus to endorse methods like counter speech, which is a method of literal interrogation against harmful speech. Counter-speech works to combat hate speech—empirically verified. ====
27 +**Davidson ’16** The Freedom of Speech in Public Forums on College Campuses: A Single-Site Case Study on Pushing the Boundaries of the Freedom of Speech A Senior Project presented to The Faculty of the Journalism Department California Polytechnic State University, San Luis Obispo In Partial Fulfillment Of the Requirements for the Degree Bachelor of Science in Journalism By Alexander Davidson June 2016 
28 +All experts agreed… combat the issue.
29 +
30 +====The aff creates a culture of counterspeech. Censorship is the only alternative and it undermines empowerment and makes offensive speakers into martyrs, increasing the effectiveness of their arguments—my evidence is directly comparative.====
31 +**Strossen 95 **1995 Hate Speech and Pornography: Do We Have to Choose between Freedom of Speech and Equality Nadine Strossen New York Law School *** multiple examples come from public colleges at ASU and more. Examples cited in card ununderlined bc I wanted to be efficient sorry. Can point to it if you’d like
32 +The viewpoint-neutrality… it enfeebles them.4 P
33 +
34 +====Public colleges restricting free speech creates administrative intervention which destroys grassroot activism ====
35 +**Brown 95 **~~Brown (Wendy L. Brown (born November 28, 1955) is an American professor of Political Science at the University of California, Berkeley~~1~~ where she is also affiliated with the Department of Rhetoric, and where she is a core faculty member in the Designated Emphasis in Critical Theory.~~2~~), Wendy. "States of injury: Power and freedom in late modernity." (1995). //~~
36 +It is important … essays arc written.
37 +
38 +====Censorship hurts the students’ ability to protest offensive speech in the future – granting college admin the authority to police speech creates a precident of rights infringement ====
39 +**Milligan 15 **From Megaphones to Muzzles Free speech is under fire on college campuses – and the attacks are coming from students. By Susan Milligan ~| Staff Writer Nov. 25, 2015, http://www.usnews.com/news/the-report/articles/2015/11/25/from-megaphones-to-muzzles-free-speech-safe-spaces-and-college-campuses
40 +To me, an institution… free speech rages on.
41 +
42 +====When colleges determine that certain words or concepts shouldn’t be said, it locks the trauma of oppression in the words themselves. By freeing up speech, the Aff takes away the oppressor’s ability to use those words as a weapon.====
43 +**Butler 97**, Judith (Professor of Rhetoric and Comparative Literature, University of California-Berkeley), Excitable Speech: A Politics of the Performative, Routledge, 1997.
44 +Keeping such terms … is partially open.
45 +
46 +=== adv. 2 Education ===
47 +====Free speech restrictions prevent colleges from doing what they were made to do: namely, to educate tomorrow’s innovators, leaders, and activists. ====
48 +**Snyder 16** , Jeffrey Aaron, "Free Speech? Now That’s Offensive!" Inside Higher Ed, September 1, 2016.
49 +The Gallup survey… by its critics?
50 +analytics
51 +====Empirics prove that banning bigoted speech or acts doesn’t work. ====
52 +**Malik 12** , Kenan, "Why hate speech should not be banned," April 12, 2012.
53 +And in practice, … hate speech is involved.
54 +
55 +====The University is no longer open- it controls what knowledge can be disseminated- this is a new form of intolerance that has replaced previous intolerances- this prevents creating the best knowledge possible by limiting discussion and preventing idea exchange- this leads to extremity, polarization, and hinders politics, decision-making, and societal progress====
56 +**Nelson 15 **Nelson, Libby. Education Reporter Reporting on and explaining education. Previously: POLITICO Pro, Inside Higher Ed. Originally: Northwestern and Kansas City. "Obama on Liberal College Students Who Want to Be "coddled": "That's Not the Way We Learn"" Vox. Vox Media, Inc, 14 Sept. 2015. Web. 23 June 2016. http://www.vox.com/2015/9/14/9326965/obama-political-correctness.
57 +DES MOINES, Iowa —… , is all about."
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1 +JANFEB - LAYs potato chip
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1 +====Look at how brave these universities are! They’re promising increased diversity and making a quota system for disadvantaged groups—well I mean, sorta. They don’t actually ever do anything and usually sweep problematic issues under the rug, but it’s the thought that counts right? ====
2 +
3 +====The effect of university policies aimed at helping oppressed bodies vanishes in thin air, but the legal walls created stay in place. On-campus activists are put into a situation where they constantly make futile policies, while the university ignores its commitments====
4 +**Ahmed 1** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism/ Ahmed, Sara. Article from her independent research blog: Evidence Posted on July 12, 2016 – no pg. numbers, DOA 1/28/17 KE)
5 +To have evidence ... to silence the oppressed
6 +
7 +**Ahmed 2** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism, "How Not to Do Things with Words" Wagadu: A Journal of Transnational Women’s and Gender Studies, 2016, vol. 16, pp 2-6.//Accessed 9/15/16 KE)
8 +How can not doing ...under the appearance of "having brought."
9 +
10 +====White patriarchy relies on this institutionalized promise of happiness, wherein oppression becomes happiness as it circulates the image of the happy woman in the kitchen, the thankful woman with lower pay and the happy slave. The contours of these restrictions relegate the Other to death through a denunciation of desire and will. ====
11 +**Ahmed 2** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism. Ahmed, Sara. The Promise of Happiness. Durham: Duke U Press, 2010. Pg. 63-64 //DOA 1/29/17 KE)
12 +It is Sophy’s imagination ... as the general or social will.*
13 +
14 +====Speech is an expression of will, but the voice of the oppressed is lost as it becomes docile. Violence becomes the corrective tool to reorient non-conforming bodies into obedience with oppressive rule systems "for their own good"====
15 +**Ahmed 3** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism, Willful Subjects, Duke University Press, pp 63-67.//Accessed 2/2/17 KE)
16 +The story gives us a ...are kept alive by forgetting
17 +
18 +====~~advo text~~ Thus I affirm the resolution. The 1AC is a standing resistance against institutionalized happiness in university settings through the figure of the killjoy. ====
19 +
20 +====The 1AC is a personal killjoy manifesto against the oppressive structures of happiness in academic spaces. Our genealogy repeats the unhappy history of students and debaters alike, where every round forces the academic institution to continually take on the weight of its past. A manifesto allows us to use our personal experiences against the institution to reassert our wills and to collapse systems of violence. To be a killjoy is to be a political activist, a nonconforming queer, or the angry black woman. There can be joy in the killing of joy – our manifesto just determines a purpose of feminist flight. ====
21 +**Ahmed 4** (Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism, Living a Feminist Life, "Conclusion II", 2017, Duke University Press, pp 254-257 //Accessed 2/9/2017 GKKE)
22 +We must stay unhappy ...them if you can bear them. 
23 +
24 +====The killjoy is the praxis point to resolve other violent power structures – our project of phenomenology expose the origin of violence and present a unified call to rage against points of oppression within politics. ====
25 +**Ahmed 5** Sara Ahmed "Feminist Killjoys (And Other Willful Subjects)" The Scholar and Feminist Online The Barnard Center for Research on Women Summer 2010
26 +Phenomenology helps us ...with which they get associated.
27 +
28 +==== ~~rotb text?~~ The role of the ballot is vote for the debater that best mobilizes unhappiness as a way to fight oppression. Our manifesto is an archive of happiness that extends beyond the resolution; the ballot becomes a form of affect – every reading of the 1AC elicits an rfd, decision, and refutation which create new impressions to shape identity to reclaim the liberatory potential of academic settings. ====
29 +**Ahmed 6 **(Sara Ahmed is formerly the director of a new Centre for Feminist Research (CFR) at Goldsmiths, Professor of Race and Cultural Studies at Goldsmiths, and a scholar that writes on the intersection of queer theory, feminist theory, critical race theory, and post-colonialism. Ahmed, Sara. The Promise of Happiness. Durham: Duke U Press, 2010. Pg. 19-20//DOA 1/29/17 KE)
30 +Every writer is first ... book is to make room.
31 +
32 +====This means that only the aff is effective to create a survival mechanism for the Other in the institution; silence creates complacency under the guise of "safety" which become less safe for the marginalized bodies in the institutions====
33 +**Rodruiguez 11** (Dalia Rodriguez,2011, Qualitative Inquiry, "Silent rage and the politics of resitstance: countering seductions of whiteness and the road of politization and empowerment" https://mail.google.com/mail/u/0/~~#inbox/155f2644f681f418?projector=1 ) pg. 594
34 +However, in addition to ...in the White academy.
35 +
36 +====Our manifesto points out the structures of complacency inside of institutions but critiques the normalcy of what it means to protest inside of it. Our refusal to be complacent with happiness in university settings redefines protest. Reshaping protest is crucial because institutions, like debate, discourage protest to maintain oppression and happiness. Speech is reregulated as the right to speak up. ====
37 +**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/
38 +We write because we ...strategize, to survive, to heal.
39 +
40 +====Our manifesto is a rupturing of happiness inside of debate's academic setting. Oppression in debate is perpetuated by the decisions community members make on a weekly basis. We look to real world implications in order to access debate’s liberatory potential. Thus, the role of the judge is to vote for the best resistance strategy for the oppressed. ====
41 +**Smith 13, Elijah. A Conversation in Ruins: Race and Black Participation in Lincoln Douglas Debate **
42 +It will be uncomfortable,...black students cannot escape.
43 +
44 +====Scenarios of nuclear war or extinction are deemed as the ‘good form of debate’ and help construct a space where violence against womxn is especially hidden and force female debaters to be complacent reading those positions. We are supposed to be nice debaters, more compelling, appropriate and sweet. Failure to do so creates more affect against the marginalized female body. Thus, the figure of the killjoy is uniquely good in debate. ====
45 +Bjork 92 (Rebecca, debater and university coach, "Symposium: Women in Debate: Reflections on the Ongoing Struggle", Effluents and affluence: The Global Pollution Debate, 1992")
46 +While reflecting on my ... real power that we have.
47 +
48 +====/slow down/ if that speech was too shrill for you then you’re part of the problem. The status of comfort in the activity deems feminine speech as shrill and disfavored. Women in debate become The Other in a new setting of the institution. Feminine participation and speech inside of debate is constantly suppressed to a relegated status of happiness and conformity. ====
49 +**Feinzig and Atyeo 11 **An Analysis of Gender Disparities in Lincoln-Douglas Debate Joshua Feinzig
50 +Natalie Atyeo
51 +Marjory Stoneman Douglas High School October 2, 2011 http://papers.ssrn.com/sol3/papers.cfm?abstract'id=1957437
52 +Though the cited studies... in the debate community.
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1 +2017-02-20 12:30:04.0
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1 +Lake Travis Ehresman Aff
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1 +JANFEB - The nag AC v2
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1 +Harvard
Caselist.RoundClass[9]
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1 +5
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1 +2017-01-17 00:25:54.0
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1 +Nik Patel, Lu Barazza, Zachary Zertuche
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1 +Westwood AG
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1 +1NC - revenge porn PIC endowments DA chilling effect DA mills fw
2 +1NR - PIC Fw
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1 +Churchill
Caselist.RoundClass[10]
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1 +6
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1 +2017-01-19 05:23:56.0
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1 +This was for lay rounds oops
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1 +Churchill
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1 +7
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1 +2017-02-20 12:30:03.0
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1 +R2 1NC intersectionality k academic freedom NC case turns - 1nr collapse to k turns
2 +R4 1NC Asexuality K 1NR collapse to floating word pik
3 +R6 1NC Wynter k white speech PIC case turns - 1NR collapse to PIC
Tournament
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1 +Harvard

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