Last modified by Administrator on 2017/08/29 03:39

From version < 30.1 >
edited by Colin Fee
on 2017/02/20 18:07
To version < 4.1 >
edited by Colin Fee
on 2016/10/28 19:35
< >
Change comment: There is no comment for this version

Summary

Details

Caselist.CitesClass[1]
Cites
... ... @@ -1,10 +1,0 @@
1 -facebook is the best way to find me. im a traditional debater whose branching into circuit so idk how this disclosure thing really works. Assumign you seem like a nice person ill send you cites to my aff ahead of time but bear in mind i only have it on paper so its possible i lose my cites and are thus anable to provide youw ith the information you want.
2 -
3 -Oh also things i need to disclose apparently
4 -1. i have dysgrafia flash your analytics and actually answer my questiosn when i ask for clarity
5 -2. im neurodivergent so take that as you will
6 -3. my best friend died by committing suicide do not read it in front of me
7 -4. i get it you hate capitalism but please try to be original and branch to other Ks
8 -
9 -
10 -Oh also i go to PA you can expect some semblance of a methods debate so assuming you can prove a violation on T (i think im topical) our mutual point of clash is the best way to engage with debate from a personal level
EntryDate
... ... @@ -1,1 +1,0 @@
1 -2017-02-18 02:45:39.0
Judge
... ... @@ -1,1 +1,0 @@
1 -any
Opponent
... ... @@ -1,1 +1,0 @@
1 -any
ParentRound
... ... @@ -1,1 +1,0 @@
1 -5
Round
... ... @@ -1,1 +1,0 @@
1 -1
Team
... ... @@ -1,1 +1,0 @@
1 -Palo Alto Independent Fee Aff
Title
... ... @@ -1,1 +1,0 @@
1 -contact info
Tournament
... ... @@ -1,1 +1,0 @@
1 -any
Caselist.CitesClass[2]
Cites
... ... @@ -1,51 +1,0 @@
1 -hi im jsut disclosing cites for the only aff ive run (pre berkeley planning on breaking new in outrounds there) Tags and poem are excluded since it had a bunch of personal shit that i dont really want to get into the details of or have people get easy acess to. If there are any probs with cites message me and ill give yu a quick url
2 -
3 -
4 -
5 -
6 -
7 -
8 -Campbell 3 Fiona Anne Kumari Campbell, The Great Divide: Ableism and Technologies of Disability Production, 2003
9 -Our discussion engages the imagination by playing dangerously (yet cautiously) with matters of
10 -AND
11 -~~.. a true esteeming of the Cripple ~~disabled~~ body" (1994
12 -
13 -
14 -==== Endorsing our methodology causes a spillover into our everyday lives; ====
15 -Beckett 13 - Angharad Anti-oppressive pedagogy and¶ disability: possibilities and challenges, School of Sociology and Social Policy, University of Leeds -
16 -====Serious and systemic disability discrimination
17 -¶ ‘oppressed’ and ‘privileged’.====
18 -
19 -
20 -Smith ^^^^’13,
21 -\"It will be uncomfortable, it will be hard, and it will require continued effort but the necessary step in fixing this problem, like all problems, is the community as a whole admitting that such a problem with many "socially acceptable" choices exists in the first place. Like all systems of social control, the reality of racism in debate is constituted by the singular choices that institutions, coaches, and students make on a weekly basis. I have watched countless rounds where competitors attempt to win by rushing to abstractions to distance the conversation from the material reality that black debaters are forced to deal with every day. One of the students I coached, who has since graduated after leaving debate, had an adult judge write out a ballot that concluded by "hypothetically" defending my student being lynched at the tournament. Another debate concluded with a young man defending that we can kill animals humanely, "just like we did that guy Troy Davis". Community norms would have competitors do intellectual gymnastics or make up rules to accuse black debaters of breaking to escape hard conversations but as someone who understands that experience, the only constructive strategy is to acknowledge the reality of the oppressed, engage the discussion from the perspective of authors who are black and brown, and then find strategies to deal with the issues at hand. It hurts to see competitive seasons come and go and have high school students and judges spew the same hateful things you expect to hear at a Klan rally. A student should not, when presenting an advocacy that aligns them with the oppressed, have to justify why oppression is bad. Debate is not just a game, but a learning environment with liberatory potential. Even if the form debate gives to a conversation is not the same you would use to discuss race in general conversation with Bayard Rustin or Fannie Lou Hamer, that is not a reason we have to strip that conversation of its connection to a reality that black students cannot escape. Current coaches and competitors alike ~~that~~ dismiss concerns of racism and exclusion, won’t teach other students anything about identity in debate other than how to shut down competitors who engage in alternative styles and discourses, and refuse to engage in those discussions even outside of a tournament setting. A conversation on privilege nd identity was held at a debate institute I worked at this summer and just as any theorist of privilege would predict it was the h eterosexual, white, male staff members that either failed to make an appearance or stay for the entire discussion. No matter how talented they are, we have to remember that the students we work with are still just high school aged children. If those who are responsible for participants and the creation of accessible norms won't risk a better future for our community, it becomes harder to explain to students who look up to them why risking such an endeavor is necessary."
22 -
23 -
24 -=Part 2 is the closed mouth=
25 -
26 -Campbell 3 Fiona Anne Kumari Campbell, The Great Divide: Ableism and Technologies of Disability Production, 2003
27 -In the opening pages of States of Injury: Power and Freedom in Late Modernity
28 -AND
29 -in law, that is, renderings of disability as a personal tragedy232.
30 -
31 -
32 -
33 -=Part 3 is the method=
34 -
35 -
36 -Campbell 3 Fiona Anne Kumari Campbell, The Great Divide: Ableism and Technologies of Disability Production, 2003
37 -Actor Network Theory (ANT), sometimes known as the sociology of translation, is
38 -AND
39 -stakeholders, the failure/success process and questions of compliance and consensus.
40 -
41 -
42 -
43 -Campbell 3 Fiona Anne Kumari Campbell, The Great Divide: Ableism and Technologies of Disability Production, 2003
44 -
45 -
46 -====The newly emergent field of science studies...
47 - creating blends/fusions " between entirely new types of beings, hybrids of nature and culture" (10====
48 -
49 -
50 -====ANT allows actors to deploy their own worlds and then sharing those worlds with others in order to be non-obtrusive in finding the truth. This is a much ebtter strategy than dealing with controversies case by case Latour====
51 -The reason for this change of tempo is that, instead of taking a reasonable position and imposing some order beforehand, ANT claims to be ~~is~~ able to find order much better after having let the actors deploy the full range of controversies in which they are immersed. It is as if we were saying to the actors: ‘We won’t try to discipline you, to make you fit into our categories; we will let you deploy your own worlds, and only later will we ask you to explain how you came about settling them.’ The task of defining and ordering the social should be left to the actors themselves, not taken up by the analyst. This is why, to regain some sense of order, the best solution is to trace connections between the controversies themselves rather than try to decide how to settle any given controversy.19
EntryDate
... ... @@ -1,1 +1,0 @@
1 -2017-02-18 02:45:39.0
Judge
... ... @@ -1,1 +1,0 @@
1 -any
Opponent
... ... @@ -1,1 +1,0 @@
1 -any
ParentRound
... ... @@ -1,1 +1,0 @@
1 -5
Round
... ... @@ -1,1 +1,0 @@
1 -1
Team
... ... @@ -1,1 +1,0 @@
1 -Palo Alto Independent Fee Aff
Title
... ... @@ -1,1 +1,0 @@
1 -JAN FEB ANTS bc everybody has the ac on the westcoast anyways
Tournament
... ... @@ -1,1 +1,0 @@
1 -any
Caselist.CitesClass[3]
Cites
... ... @@ -1,33 +1,0 @@
1 -hi im jsut disclosing cites for the only aff ive run (pre berkeley planning on breaking new in outrounds there) Tags and poem are excluded since it had a bunch of personal shit that i dont really want to get into the details of or have people get easy acess to. If there are any probs with cites message me and ill give yu a quick url
2 -
3 -Campbell 3 Fiona Anne Kumari Campbell, The Great Divide: Ableism and Technologies of Disability Production, 2003
4 -Our discussion engages the imagination by playing dangerously (yet cautiously) with matters of
5 -AND
6 -~.. a true esteeming of the Cripple ~disabled~ body" (1994
7 -
8 -Endorsing our methodology causes a spillover into our everyday lives;
9 -Beckett 13 - Angharad Anti-oppressive pedagogy and¶ disability: possibilities and challenges, School of Sociology and Social Policy, University of Leeds -
10 -
11 -Serious and systemic disability discrimination
12 -¶ ‘oppressed’ and ‘privileged’.
13 -Smith ’13,
14 -\"It will be uncomfortable, it will be hard, and it will require continued effort but the necessary step in fixing this problem, like all problems, is the community as a whole admitting that such a problem with many "socially acceptable" choices exists in the first place. Like all systems of social control, the reality of racism in debate is constituted by the singular choices that institutions, coaches, and students make on a weekly basis. I have watched countless rounds where competitors attempt to win by rushing to abstractions to distance the conversation from the material reality that black debaters are forced to deal with every day. One of the students I coached, who has since graduated after leaving debate, had an adult judge write out a ballot that concluded by "hypothetically" defending my student being lynched at the tournament. Another debate concluded with a young man defending that we can kill animals humanely, "just like we did that guy Troy Davis". Community norms would have competitors do intellectual gymnastics or make up rules to accuse black debaters of breaking to escape hard conversations but as someone who understands that experience, the only constructive strategy is to acknowledge the reality of the oppressed, engage the discussion from the perspective of authors who are black and brown, and then find strategies to deal with the issues at hand. It hurts to see competitive seasons come and go and have high school students and judges spew the same hateful things you expect to hear at a Klan rally. A student should not, when presenting an advocacy that aligns them with the oppressed, have to justify why oppression is bad. Debate is not just a game, but a learning environment with liberatory potential. Even if the form debate gives to a conversation is not the same you would use to discuss race in general conversation with Bayard Rustin or Fannie Lou Hamer, that is not a reason we have to strip that conversation of its connection to a reality that black students cannot escape. Current coaches and competitors alike ~that~ dismiss concerns of racism and exclusion, won’t teach other students anything about identity in debate other than how to shut down competitors who engage in alternative styles and discourses, and refuse to engage in those discussions even outside of a tournament setting. A conversation on privilege nd identity was held at a debate institute I worked at this summer and just as any theorist of privilege would predict it was the h eterosexual, white, male staff members that either failed to make an appearance or stay for the entire discussion. No matter how talented they are, we have to remember that the students we work with are still just high school aged children. If those who are responsible for participants and the creation of accessible norms won't risk a better future for our community, it becomes harder to explain to students who look up to them why risking such an endeavor is necessary."
15 -
16 -Part 2 is the closed mouth
17 -Campbell 3 Fiona Anne Kumari Campbell, The Great Divide: Ableism and Technologies of Disability Production, 2003
18 -In the opening pages of States of Injury: Power and Freedom in Late Modernity
19 -AND
20 -in law, that is, renderings of disability as a personal tragedy232.
21 -
22 -Part 3 is the method
23 -Campbell 3 Fiona Anne Kumari Campbell, The Great Divide: Ableism and Technologies of Disability Production, 2003
24 -Actor Network Theory (ANT), sometimes known as the sociology of translation, is
25 -AND
26 -stakeholders, the failure/success process and questions of compliance and consensus.
27 -
28 -Campbell 3 Fiona Anne Kumari Campbell, The Great Divide: Ableism and Technologies of Disability Production, 2003
29 -
30 -The newly emergent field of science studies...
31 - creating blends/fusions " between entirely new types of beings, hybrids of nature and culture" (10
32 -ANT allows actors to deploy their own worlds and then sharing those worlds with others in order to be non-obtrusive in finding the truth. This is a much ebtter strategy than dealing with controversies case by case Latour
33 -The reason for this change of tempo is that, instead of taking a reasonable position and imposing some order beforehand, ANT claims to be ~is~ able to find order much better after having let the actors deploy the full range of controversies in which they are immersed. It is as if we were saying to the actors: ‘We won’t try to discipline you, to make you fit into our categories; we will let you deploy your own worlds, and only later will we ask you to explain how you came about settling them.’ The task of defining and ordering the social should be left to the actors themselves, not taken up by the analyst. This is why, to regain some sense of order, the best solution is to trace connections between the controversies themselves rather than try to decide how to settle any given controversy.19
EntryDate
... ... @@ -1,1 +1,0 @@
1 -2017-02-20 18:07:56.0
Judge
... ... @@ -1,1 +1,0 @@
1 -any
Opponent
... ... @@ -1,1 +1,0 @@
1 -any
ParentRound
... ... @@ -1,1 +1,0 @@
1 -7
Round
... ... @@ -1,1 +1,0 @@
1 -1
Team
... ... @@ -1,1 +1,0 @@
1 -Palo Alto Independent Fee Aff
Title
... ... @@ -1,1 +1,0 @@
1 -jan feb ableism v30
Tournament
... ... @@ -1,1 +1,0 @@
1 -any
Caselist.CitesClass[4]
Cites
... ... @@ -1,121 +1,0 @@
1 -HEY LOOK I DISCLOSED- if you still are not happy and have some nuance you need from me message me on fb and ill give it to you there.
2 -
3 -
4 -
5 -=Part 1 is the monster=
6 -==Edward Field summarizes part of frankenstin ://homepages.wmich.edu/~~cooneys/poems/Field.frankenstein.html==
7 -The monster has escaped from the dungeon
8 -where he was kept by the Baron,
9 -who made him with knobs sticking out from each side of his neck
10 -where the head was attached to the body
11 -and stitching all over
12 -where parts of cadavers were sewed together.
13 -He is pursued by the ignorant villagers,
14 -who think he is evil and dangerous because he is ugly
15 -and makes ugly noises.
16 -They wave firebrands at him and cudgels and rakes,
17 -but he escapes and comes to the thatched cottage
18 -of an old blind man playing on the violin Mendelssohn's "Spring Song."
19 -Hearing him approach, the blind man welcomes him:
20 -"Come in, my friend," and takes him by the arm.
21 -"You must be weary," and sits him down inside the house.
22 -For the blind man has long dreamed of having a friend
23 -to share his lonely life.
24 -The monster has never known kindness ‹ the Baron was cruel —
25 -but somehow he is able to accept it now,
26 -and he really has no instincts to harm the old man,
27 -for in spite of his awful looks he has a tender heart:
28 -Who knows what cadaver that part of him came from?
29 -The old man seats him at table, offers him bread,
30 -and says, "Eat, my friend." The monster
31 -rears back roaring in terror.
32 -"No, my friend, it is good. Eat — gooood"
33 -and the old man shows him how to eat,
34 -and reassured, the monster eats
35 -and says, "Eat — gooood,"
36 -trying out the words and finding them good too.
37 -The old man offers him a glass of wine,
38 -"Drink, my friend. Drink — gooood."
39 -The monster drinks, slurping horribly, and says,
40 -"Drink — gooood," in his deep nutty voice
41 -and smiles maybe for the first time in his life.
42 -Then the blind man puts a cigar in the monster's mouth
43 -and lights a large wooden match that flares up in his face.
44 -The monster, remembering the torches of the villagers,
45 -recoils, grunting in terror.
46 -"No, my friend, smoke — gooood,"
47 -and the old man demonstrates with his own cigar.
48 -The monster takes a tentative puff
49 -and smiles hugely, saying, "Smoke — gooood,"
50 -and sits back like a banker, grunting and puffing.
51 -Now the old man plays Mendelssohn's "Spring Song" on the violin
52 -while tears come into our dear monster s eyes
53 -as he thinks of the stones of the mob the pleasures of meal-time,
54 -the magic new words he has learned
55 -and above all of the friend he has found.
56 -It is just as well that he is unaware —
57 -being simple enough to believe only in the present —
58 -that the mob will find him and pursue him
59 -for the rest of his short unnatural life,
60 -until trapped at the whirlpool's edge
61 -he plunges to his death.
62 -
63 -
64 -==== ~~wade 97~~ Whenever I hear the phrases "right to die with dignity" and "quality of life" I think, uh oh. I know once again the A.B.s are having a conversation about me, without me. I watch the news shows, waiting for one Crip activist to have her say, one Gimp, whose wholeness is in question, to be given an opportunity to offer some real expert information. I wait longer through several incarnations. The grand debaters bandy many precious words. They call on some of my personal fave raves like "freedom of choice" and "dignity". Who, they ask, could be against these things? Who, they ask, would deny these things to their fellow citizens? No one who believes in the great principles upon which this great democracy was founded, right? Unh uh. I'm not buying it. As an aging, female Cripple who lives with pain and in poverty, I know too well the value society places on me. Every day I am assaulted by images that degrade me, that deem me a burden, a tragedy, that question the quality of my life and the worthiness of my existence. I live in a society that more and more forces me to fight for basic health care, that forces me to put the majority of my limited physical resources into securing my survival. I live in a society that in every way imaginable tells me I should not want to live. And now they want to offer me the dignity of having the right to choose to be put out of my misery by a licensed physician. At the risk of sounding paranoid, I suspect my best interests do not reside at the heart of this matter. One of the things that disturbs me most deeply, besides my exclusion from the so-called debate regarding "assisted suicide", is the fact that rarely are the underlying values and assumptions fueling this quest ever examined or even questioned. The desire to establish a constitutional right to die is built upon a foundation of belief that the damaged/difficult and/or dying body is worthless, that the experiences of living with the damaged/difficult and/or dying body are undignified. Dignity. That word. To me, what it all gets down to is bodily fluids. Okay, that's a tad flippant, but I really do think it's an important part of the story. Nature at its most unruly. Our very human essence is so damned undignified. And so uncontrollable. We spend most of our life working like fiends to maintain the illusion that we are in control, that we can tame and tidy nature. Let's face it: nature always has the last laugh. Nowhere does the old girl laugh louder than with disability and death. God forbid we human beings should ever have to get up close and personal with our unwieldy, messy, smelly humanness. In every way possible, this culture's rules and values distance us from the realities of our own bodies in all their glorious imperfection. Just flick on the TV any time of the day or night and you'll be bombarded with messages about the necessity of looking perfect and smelling better. It's presented not as an option, but an obligation. Of course we want to hasten death; of course we want to make it easier for Cripples to die. Out damn spot. Out. I don't think it's just coincidence that this urgent, zealous drive to give us more ways to opt out of life comes at a time when more and more of us are visible, living in community, being "in the face", so to speak, of able-bodied assumptions about normal. And not just the us that can almost pass as AB, but those of us whose bodies are wildly uncontrollable, we of the drooling, spazzing, claw-handed variety of Cripple. And instead of trying to fade into the nooks and crannies as good Cripples of the past were taught to do, we blast down the main streets in full view, we sit slobbering at the table of your favorite restaurant, we insist on sharing your classroom, your workplace, your theater, your everything. The comfort of keeping us out of sight and out of mind behind institutional walls is being taken away. And because there is no way for good people to admit just how bloody uncomfortable they are with us, they distance themselves from their fears by devising new ways to erase us from the human landscape, all the while deluding themselves that it is for our benefit. And of course these fears that fuel the right-to-die movement are fed by economics. The high cost of Cripple maintenance and slow death. Limited resources and yada yada. Limited resources? As a society, we seem to have no problem paying for what we want; there are no limited resources when it comes to those things we deem of value. Unfortunately, our society's priorities are out of whack. America belches out billions for stealth bombers and rations health care; America pours its financial resources down the drain of bigger prisons while cutting hot lunch programs for hungry children. We shouldn't be surprised that we're on the hit list. All in keeping with the good ole American love affair with the quick fix. So much easier to kill something than to care for it. As someone who's spent most of my life on the receiving end of one kind of medical treatment or another, who's been probed and pried by more doctors than I can count, I can say from sad experience that when it comes to disability the medical profession ain't got a clue. Doctors are the last folks, as a group, I think oughta have more power to do me harm. It's not that I think docs are, by nature, a particularly vicious breed; it's just their training. What should we expect from folks who are taught that to heal means to fix or eradicate? If you can't cure it, bury it. Chronic illness, disability, the slow train of dying just don't make for a comfortable fit. My wariness about granting doctors more power over life and death isn't just because of the raw deal I've had personally. I know history. The 200,000+ disabled people killed in Germany as prologue to the Holocaust weren't slaughtered by goose-stepping brownshirts. Unh uh. They were starved to death and lethally injected out of their misery by nice professional men in clean white coats, men who'd sworn to uphold the Hippocratic oath, that same oath about healing that the doctors pushing for assisted suicide in 1997 USA have sworn to uphold. Even with the glaring spotlight of historical perspective, the murder of our ancestors is held separate and unequal to the murder of the six million that followed. Not one of those doctors has been called a war criminal. We were and still are, after all "special circumstances." If only Americans weren't so confident "it couldn't happen here," maybe we'd be safer. There are few things more dangerous than the arrogance of assuming you're incapable of behaving inhumanely. Decent people don't commit inhumane acts in good conscience, so in order to maintain the myth of enlightenment, those acts must be recast in a positive light. Dropping the H-bomb on the civilian population of Hiroshima moves from atrocity to "life-saving necessity"; killing those we deem a burden becomes euthansia, mercy killing, the relieving of undue suffering. I have to admit I feel inadequate to express in a rational, reasoned way what I understand in the deepest cell of my marrow to be a movement toward genocide. But no matter how awkward or inarticulate we feel, no matter how difficult it is to peel away the layers to get deep inside the truth of this movement, we must do it. It is our obligation as the ancestors of this country's future victims of the right to die.
65 -
66 -
67 -==== ~~tansbradshaw~~, Tansbradshaw ^^^^15, ====
68 -Frankenstein is not just a story of a creature and his creator; it is also an allegory for the social model of disability. Frankenstein’s monster only becomes a monster when he is continually rejected ~~by~~ my society and his creator. Like many disabled people, they have to prove themselves continually because they are judged on face value. It doesn’t matter if they have a desire to learn, am smart or properly trained – if you don’t look or act a certain way access will be denied. As Percy Shelley, Mary Shelley’s husband said on The Creature, ‘The circumstances of ~~Frankenstein’s monster~~ his existence were so monstrous and uncommon, that… his original goodness was gradually turned into the fuel of an inextinguishable misanthropy and revenge.’
69 -
70 -
71 -====~~eng~~ENG^^^^, ====
72 -While Siebers’s theory of identity formation explains why the monster is perceived in such a way, an analysis of Siebers’s theory of social construction is necessary to understand the more expansive ways, beyond spurring the hatred of others, in which the monster’s physical features affect its overall role in society. According to Siebers, the social construction of disabilities centers around the role that rhetoric, modern images, and descriptions play~~s~~ in formulating the perception of disabilities (14). Siebers criticizes popular portrayals of disabilities, claiming that society replicates disabilities in a marginalizing and blaming manner (15). The social construction of disabilities forces disabled individuals to be recognized as inferior in some sort of way. People that are disabled are perceived as completely different beings and are faced with suffering from constant prejudice due to the way that disability is depicted throughout society. Shelly’s monster implicitly understands this social construction, and sees himself cast to the lowest strata due to his physical differences: He considers himself "a blot upon the earth from which all men fled." (Shelly 105).
73 -
74 -
75 -====~~knight~~ OuKnight, ====
76 -Hirschmann labels the second level of social construction materialization, wherein the misrepresentation of reality produces material effects (2003, 79). At this level, social construction moves from the misrepresentation of reality to the material creation of the social phenomena it describes. As it applies to Frankenstein, Shelley effectively illustrates how the misrepresentation of reality materializes into a social hierarchy predicated upon corporeal difference by detailing the Creature’s miserable fate of psycho-emotional distress, social exclusion, and economic poverty. Scholar Rosemarie Garland-Thomson labels this hierarchy the "politics of appearance"5 , whereby the body serves as "the coordinates of a taxonomical system that distributes status, privilege, and material goods to a hierarchy anchored by visible human physical variation" (Garland-Thomson 1997, 135). The second level of social construction is particularly salient because it reminds us that the normative goals of Taylor’s politics of recognition are worth pursuing. Although the demeaning identity of monster is socially constructed, Shelley reminds her readers that social construction materializes into real and occasionally detrimental consequences that require political intervention.
77 -
78 -
79 -==== ~~Goodley 11~~
80 -Goodley, Manchester Metropolitan University Professor of Psychology and Disability, and Runswick-Cole, Manchester Metropolitan University Research Associate, 11
81 -(Dan and Katherine, no full date given, Sociology of Health and Illness, "The violence of disablism," 33:4, p. 607-608, EBSCOhost Health Source Nursing Academic Edition , CNM)
82 -This will outweigh a) magnitude its the worst for of pain in existence so
83 -AND
84 -consequentialism as a normative ethic but the ac can operate under alternative frameworks.
85 -
86 -
87 -=part 2 is the monster's cave=
88 -
89 -
90 -
91 -====~~Campbell 1~~, Campbell 12, ====
92 -Difference can be a vexed issue even within modern liberal societies. The tendency for many people is still to emulate or at least appear to refashion normative ways of being. Much of the intellectual traffic for the rethinking of disability in terms of anti-sociality has emerged through debates about the merits of social inclusion and liberal notions of equality and resilience strategies to break the abled stranglehold. Legal theorists like Ruth Colker who argues that anti-subordination rather than integration should be the measure of equality are the exception (Colker, 2006). There is limited work within disability studies, especially in approaches influenced by the social model of disability or social role valorisation theory, that take a trans-integration or post-normalisation perspective. What if we turned our backs on ‘fitting in’ – what would be the opportunities, the consequences and maybe dangers, to give ‘attention to the lived intricacies of embodiment offer~~ing~~ alternatives to normalization efforts aimed at homogenizing social outsiders (Snyder and Fiona Kumari Campbell 223 Mitchell, 2010, 113)’? For this imaginative undertaking it is necessary to turn to the theoretical work by other ‘outsider’ groups – queer theorists. Spearheading the critique of the ‘different but same’ stance of social justice formulations are ‘anti-social’ queer theorists (Bersani, 1986, 1996; Edelman, 2004; Halberstam, 2005, 2008; Muñoz, 2007). This section will outline some of the conceptual drivers of the anti-social argument and their adoption for developing an anti-sociality posture of disability. Leo Bersani’s seminal work (1986, 1996) formulated an anti-social, negative and anti-relational theory of sexuality. These works along with the writings of Edelman (2004), Halberstam (2005, 2008) and Muñoz (2007) set the stage for the decoupling of queer marginality from the liberal projects of tolerance and social inclusion. Before moving into a consideration of how certain conceptual renderings may be applied to the disability situation, it is useful to familiarise ourselves with how the neologism queer is understood by anti-social theorists. Lee Edelman’s No Future: Queer Theory and the Death Drive does not indicate the parameters of queer, but concludes that ‘queerness can never define an identity; it can only ever disturb one’ (2004: 17). Queer, while originating from the purview of diverse sexualities, easily extends to other kindred forms of ontological and corporeal aberrancies and ambiguities (such as disability). So it is right for Halberstam (2005: 6) to embrace a more elastic connotation of queer which refers to ‘non-normative logics and organizations of community, sexual identity, embodiment and activity in space and time’. From this reckoning, the disabled person is already queered. Queer, then is antitheoretical to the regime of ableist translation. In a world that makes claims to integrity using the argument based on equality as sameness (we are normal, we are everyday people), it would seem a bit bold or offensive to suggest that people with disability are different from the run-of-mill ableist norm emulators. Ahmed (2006) points to an alternate prism, a ‘migrant orientation’ to capture a disorientation faced by queer folk which I extend to include disabled people. The disorientation, a form of radical estrangement propels a lived experience of facing at least two directions: towards a home that has been lost (the desire to emulate ableist norms), and to a place that is not yet home. Regimes of ableism have produced a depth of disability negation that reaches into the caverns of collective subjectivity to the extent that disability negativity is seen as a ‘naturalized’ reaction to an aberration. Not negating queerness or disability can cultivate alternate kinds of liberty that de-identify with the rhetoric of social inclusion. A key marker of the anti-social turn is temporality – contemporarity and futurity – an explication of the current marginal stance and the vision for future. It is this orientation of predicament and utopianism that can speak to the disability realm. For disability, utopianism is a conflicted zone – there is no future existence, disability dreaming is expunged and the utopian drive is a device for promise (of curability), hence extinction of the impairment state. Jose Esteban Muñoz (2007: 453) in speculating about the absence a queer imagination elicits a desire to engage in a queer horizon, a utopian hermeneutics where re-imagining futurity requires that ‘the not quite conscious is the realm of potentiality that must be called upon’. The distance between imagination and potentiality means that ‘queerness is not quite here’. Our imaginations are not yet exhausted. Muñoz explains: to argue that we are not quite queer yet, that queerness, what we will know as queerness, does not yet exist. I suggest that holding queerness, in a sort of ontologically humble state, under a conceptual grid wherein we do not claim to always already know queerness in the world, potentially staves off the ossifying effects of neoliberal ideology. (Muñoz, 2007: 454) How does an alternative horizon for disabled people come to be formulated? Living in the now and not yet, as outsiders, not quite inside, requires a disposition or habit of contemporariness. Contemporariness signifies a relationship with the present but also a distance, a critical space from it. As Agamben explains: Those who are truly contemporary, who truly belong to their time, are those who neither perfectly coincide with it nor adjust themselves to its demands. They are in this sense irrelevant ~~inattuale~~. But precisely because of this condition, precisely through this disconnection and this anachronism, they are more capable than others of perceiving and grasping their own time. (2009: 40) Disabled people are called to live as contemporaries. The queering or cripping of contemporariness is the grasping and holding tight to ambivalence and obscurity so fundamental to the alternate lifestyle which is obtained through fixing the gaze not on our era’s light but the underbelly, or in Agamben’s language ‘darkness’ – which shines into the staree. In this sense, the contemporary queered and cripped person, in touching an elusive imaginary, sees the now and the emergent not as a death drive, but in terms of unlivedness: The present is nothing other than this unlived element in everything that is lived. That which impedes access to the present is precisely the mass of what for some reason … we have not managed to live. The attention to this ‘unlived’ is the life of the contemporary. (Agamben, 2009: 51) The matter of re-imagining a disability or cripped horizon, a future without the stain of ableism, although elusive and out of grasp, is nonetheless fundamental in order to move to hopefulness and capture that unlived possibility in the lives of many with disability. Can the so-called shadows of a disabled life be sites of invigoration? What is ‘unlived’ in our lives? Crippin’ the human involves a differential gaze – where sometimes signs and gestures predominate, where there is a different mind style such as Tourette’s syndrome or autism, or a centring on visuality or tactility. A grounded earthiness can be ‘different’ through echolocation and waist heightedness. Halberstam (2008) speaks of acts of unbecoming. Through what she describes as ‘wilfully eccentric modes of being’, it is worth conjuring and queering concepts of passivity held against disabled people, as a refusal to live up to ableist expectations of performativity: ~~I~~n a performance of radical passivity, we witness the willingness of the subject to actually come undone, to dramatise unbecoming for the other so that the viewer does not have to witness unbecoming as a function of her own body. (Halberstam, 2008: 151) This radical passivity, for disabled people, would indeed have to be radical, as disabled people already live under the enormous weight of being characterised as passive. It is a tough ask to claw back and produce a cripped notion of passivity. Sunny Taylor does this in her quest for the right not to work: I have a confession to make: I do not work. I am on SSI ~~social security benefit~~. I have very little work value (if any), and I am a drain on our country’s welfare system. I have another confession to make: I do not think this is wrong, and to be honest, I am very happy not working. Instead I spend the majority of my time doing the activity I find the most rewarding and valuable, painting. (Taylor, 2004: 30) Such strange temporalities, imaginative life schedules present alternative temporalities which disability studies scholars have all along known, disrupt the parameters of the human (Halberstam, 2005; Campbell, 2009; McRuer, 2006). Having said this, it is all the more extraordinary that disabled people have not yielded to this repression but have resisted docility and engaged in transgressive ways of living disability. Ableism is founded on a utopian hermeneutics of the desirable and the disgusting and therefore it is, as Halberstam (2008: 153) puts it, necessary to inculcate alternative political imaginaries. McRuer (2008) drew my attention to the way Halberstam’s perspective can incorporate disability as also outside the lifecycle: I try to use the concept of queer time to make clear how respectability, and notions of the normal on which it depends, may be upheld by a middle-class logic of reproductive temporality. And so, in Western cultures, we chart the emergence of the adult from the dangerous and unruly period of adolescence as a desired process of maturation; and we create longevity as the most desirable future, applaud the pursuit of long life (under any circumstances), and pathologize modes of living that show little or no concern for longevity. Within the life cycle of the Western human subject, long periods of stability are considered to be desirable, and people who live in rapid bursts (drug addicts, for example) are characterized as immature and even dangerous. (Halberstam, 2005: 4–5) Cripped time can be staggered, frenzied, coded, meandering and be the distance between two events. Some of our time is shaped according to another’s doing – service time – the segmenting and waiting on assistive agencies.
93 -
94 -aff is an instance of Cripping reality by creating an imaginative safe space for Frankenstein. That's embracing the wild extravagancy of disability which deconstructs oppressive structures and power relations====
95 -**Chandler 2013** (Eliza "Mapping difference: Critical connections between crip and diaspora communities", Critical Disability Discourse/Discours Critiques dans le Champ du Handicap 5, 39–66.)
96 -As I have just described, disabled, racialized, and disabled racialized people live
97 -AND
98 -insecure world" (Bauman, 2002, pp. 1–2).
99 -
100 -
101 -=part 3 is framing=
102 -
103 -
104 -====~~evans~~ Evans et al in 12,^^^^====
105 -Lack of community discussion is neither random nor power-neutral. We have tried to have discussions. These discussions have been regularly derailed—in "wrong forum" arguments, in the demand for "evidence," in the unfair burdens placed on the aggrieved as a pre-requisite for engagement. Read the last ten years of these discussions on edebate archives: Ede Warner on edebate and move forward to Rashad Evans diversity discussion from 2010 to Deven Cooper to Amber Kelsie’s discussion on CEDA Forums and the NDT CEDA Traditions page. We have been talking for over a decade, we have been reaching out for years, we have been listening to the liberal, moderate refrain of "we agree with your goals but not with your method." We will no longer wait for the community to respond, to relinquish privilege, to engage in authentic discussion, since largely the community seems incapable of producing a consensus for responding to what "we all agree" is blatant structural inequity. It seems that meta-debates/discussions about debate are generally met with denial, hostility and—more often—silence. This silence is in fact a focused silence. It is not people in the Resistance Facebook group that comprise these silent figures—it is (as has been described) "the old boys club." We have been quite vocal—and we believe that it is this very vocalness (and the development of a diversity of tactics in response to status quo stalling tactics) that has provoked response when response was given. Sarah Spring’s cedadebate post is a case in point. The decision to change our speaker point scale is not in order to produce a "judging doomsday apparatus" (this kind of apocalyptic rhetoric might more aptly be applied to the current racist/sexist/classist state of affairs in this community), though we must admit that we are flattered that our efforts have affected the community enough to result in such a hyberbolic labeling. It indicates that civil disobedience is still an effective tactic; the debate community should take it as an indication that our calls for change are serious. We will continue to innovate and collaborate on tactics of resistance. This "crisis" in debate has no end in sight. The rationale for changing the point scale was not simply to "reward" people for preferring the unpreferred critic. We recognize that MPJ produces effects, and we hoped that changing our point scale was a small but significant tactic that was available to the disenfranchised in this community. MPJ:
106 -
107 -
108 -==== ~~ervelles 1~~ Ervelles ^^^^2K, ====
109 -For example, critical theorists of education have begun to describe how bodies are inscribed by the dominant cultural practices of schools through a process that Peter McLaren has called "enfleshment." To be "enfleshed," McLaren explains, is to be marked by discourses that not only sit on the surface of the flesh but are, on the other hand, embedded in the flesh such that we learn "a way of being in our bodies…that is we are taught to think about our bodies and how to experience our bodies." One context where students learn to experience their bodies is education, where students learn the importance of disciplining their bodies so as not to distract from the "mental efforts" of the mind. In an attempt to control these "disruptive excesses" of unruly bodies, schools have elaborate practices that support the rigid organization of classroom space and time, the overriding emphasis on discipline, and the careful monitoring of the curriculum. So entrenched are these practices that Ursula Kelly has argued that "education is the body and education territorializes the body" since "the notion of mind/ing bodies bespeaks most accurately and succinctly about how the intersection of knowledge, power, and desire craft~~s~~ ~~subjectivity~~ as the cultural project of schools."
110 -
111 -
112 -====~~ervelles 2~~
113 -Once again, even though none of the authors makes any reference to disability in their essays, I would still like to examine the implications of their critiques for the disabled subject. Drawing on the poststructuralist position especially advocated by Kohli, it could be argued that the disabled body, notwithstanding its marginal status, can resist the disciplining discourses of schooling by producing disruptive narratives that will "blow apart the fictions" that have located it outside the scope of desire. Thus, on exploring the transgressive possibilities of this poststructuralist position, it could be argued that the disabled subject could transform ~~themselves~~ herself into a subject of desire by deploying subversive interventions inspired by Gilles Deleuze and Felix Guattari’s invention of the "Body-without-Organs," Judith Butler’s theory of "performativity and citationality," and Donna Haraway’s dreams of "cyborgean entities," so as to read alterity inscribed on the body in multiple transgressive ways. Here, desire is defined as both autonomous and productive in its own right such that "~~desire~~ is not bolstered by needs, but rather the contrary’ needs are derived from desire: they are counterproducts within the real that desire produces." Based on these claims, this poststructuralist formulation severs the relation between desire and need, and in doing so, has (re)conceptualized consumption (desire) as the productive force within the social relations of capitalism, such that the social is now reconceptualized as "a scene of desire and enjoyment that is postneed, postclass, postlabor, and postproduction."
114 -
115 -
116 -====Cambel 2====
117 -Subjects designated by the neologism 'disability' typically experience various forms of marginality, discrimination and inequality. The response by social scientists and professionals engaged in social policy and service delivery has been to combat the 'disability problem' by way of implementing anti-discrimination protections and various other compensatory initiatives. More recently, with the development of biological and techno-sciences such as 'new genetics', nanotechnologies and cyborgs the solution to 'disability' management has been in the form of utilizing technologies of early detection, eradication or at best, technologies of mitigation. Contemporary discourses of disablement displace and disconnect discussion away from the 'heart of the problem', namely, matters ontological(ly). Disability - based marginality is assumed to emerge from a set of pre-existing conditions (i.e. in the case of biomedicalisation, deficiency inheres in the individual, whilst in the Social Model disablement is created by a capitalist superstructure). The Great Divide takes an alternative approach to studying 'the problem of disability' by proposing that the neologism 'disability'(AND) is in fact created by and used to generate notions and epistemologies of 'ableism'. Whilst epistemologies of disablement are well researched, there is a paucity of research related to the workings of ableism. The focal concerns of The Great Divide relate to matters of ordering, disorder and constitutional compartmentalization between the normal and pathological and the ways that discourses about wholeness, health, enhancement and perfection produce notions of impairment. A central argument of this dissertation figures the production of disability a part of the tussle over ordering, emerging from a desire to create order from an assumed disorder; resulting in a flimsy but often unconvincing attempt to shore up so-called optimal ontologies and disperse outlaw ontologies. The Great Divide examines ways ‘disability’ rubs up against, mingles with and provokes other seemingly unrelated concepts such as wellness, ableness, perfection, competency, causation, productivity and use value. The scaffolding of the dissertation directs the reader to selected sites that produce epistemologies of disability and ableism, namely the writing of 'history' and Judeo-Christian renderings of Disability. It explores the nuances of ableism (including a case study of wrongful life torts in law) and the phenomenon of internalized ableism as experienced by many disabled people. The study of liberalism and the government of government are explored in terms of enumeration, the science of 'counting cripples' and the battles over defining 'disability' in law and social policy. Additionally another axis of ableism is explored through the study of a number of perfecting technologies and the way in which these technologies mediate what it means to be 'human' (normalcy), morphs/simulates 'normalcy' and the leakiness of 'disability'. This analysis charts the invention of forearms transplantation (a la Clint Hallam), the Cochlear implant and transhumanism. The Great Divide concludes with an inversion of the ableist gaze(s) by proposing an ethic of affirmation, a desiring ontology of impairment
118 -
119 -
120 -====~~cambell 3~~
121 -The central concepts underlying this doctorate are Michel Foucault’s notions of governmentality and practices of normalisation (Foucault, 1977a; 1988a (Orig. 1981); 1991). In particular, the way technologies of self induce a particular understanding of desire or a dis-ease about the particularities of corporealities. This kind of desire or dis-ease (that) makes it impossible to envision ‘disability’ as anything other than absence or negative ontology. Throughout this work I am interested in the ways individuals with also shapes the binarism of disability and able-bodiedness. My project of speaking otherwise about ‘disability’ and ableism is an attempt to unsettle hegemonic understandings of disability, to create a movement of aggiornamento, to open up an ecstatic ‘space’ where the flowering of positive spectrums of the ‘disabled self’ can be foregrounded. This chapter outlines specifically the methodological approaches and epistemological assumptions adopted throughout the work.
EntryDate
... ... @@ -1,1 +1,0 @@
1 -2017-02-20 18:07:57.290
Judge
... ... @@ -1,1 +1,0 @@
1 -any
Opponent
... ... @@ -1,1 +1,0 @@
1 -any
ParentRound
... ... @@ -1,1 +1,0 @@
1 -7
Round
... ... @@ -1,1 +1,0 @@
1 -1
Team
... ... @@ -1,1 +1,0 @@
1 -Palo Alto Independent Fee Aff
Title
... ... @@ -1,1 +1,0 @@
1 -Jan Feb ableism v 10
Tournament
... ... @@ -1,1 +1,0 @@
1 -any
Caselist.RoundClass[5]
Cites
... ... @@ -1,1 +1,0 @@
1 -1,2
EntryDate
... ... @@ -1,1 +1,0 @@
1 -2017-02-18 02:45:37.0
Judge
... ... @@ -1,1 +1,0 @@
1 -any
Opponent
... ... @@ -1,1 +1,0 @@
1 -any
Round
... ... @@ -1,1 +1,0 @@
1 -1
Tournament
... ... @@ -1,1 +1,0 @@
1 -any
Caselist.RoundClass[6]
EntryDate
... ... @@ -1,1 +1,0 @@
1 -2017-02-20 18:06:22.0
Judge
... ... @@ -1,1 +1,0 @@
1 -any
Opponent
... ... @@ -1,1 +1,0 @@
1 -any
Round
... ... @@ -1,1 +1,0 @@
1 -1
Tournament
... ... @@ -1,1 +1,0 @@
1 -any
Caselist.RoundClass[7]
EntryDate
... ... @@ -1,1 +1,0 @@
1 -2017-02-20 18:07:55.0
Judge
... ... @@ -1,1 +1,0 @@
1 -any
Opponent
... ... @@ -1,1 +1,0 @@
1 -any
Round
... ... @@ -1,1 +1,0 @@
1 -1
Tournament
... ... @@ -1,1 +1,0 @@
1 -any

Schools

Aberdeen Central (SD)
Acton-Boxborough (MA)
Albany (CA)
Albuquerque Academy (NM)
Alief Taylor (TX)
American Heritage Boca Delray (FL)
American Heritage Plantation (FL)
Anderson (TX)
Annie Wright (WA)
Apple Valley (MN)
Appleton East (WI)
Arbor View (NV)
Arcadia (CA)
Archbishop Mitty (CA)
Ardrey Kell (NC)
Ashland (OR)
Athens (TX)
Bainbridge (WA)
Bakersfield (CA)
Barbers Hill (TX)
Barrington (IL)
BASIS Mesa (AZ)
BASIS Scottsdale (AZ)
BASIS Silicon (CA)
Beckman (CA)
Bellarmine (CA)
Benjamin Franklin (LA)
Benjamin N Cardozo (NY)
Bentonville (AR)
Bergen County (NJ)
Bettendorf (IA)
Bingham (UT)
Blue Valley Southwest (KS)
Brentwood (CA)
Brentwood Middle (CA)
Bridgewater-Raritan (NJ)
Bronx Science (NY)
Brophy College Prep (AZ)
Brown (KY)
Byram Hills (NY)
Byron Nelson (TX)
Cabot (AR)
Calhoun Homeschool (TX)
Cambridge Rindge (MA)
Canyon Crest (CA)
Canyon Springs (NV)
Cape Fear Academy (NC)
Carmel Valley Independent (CA)
Carpe Diem (NJ)
Cedar Park (TX)
Cedar Ridge (TX)
Centennial (ID)
Centennial (TX)
Center For Talented Youth (MD)
Cerritos (CA)
Chaminade (CA)
Chandler (AZ)
Chandler Prep (AZ)
Chaparral (AZ)
Charles E Smith (MD)
Cherokee (OK)
Christ Episcopal (LA)
Christopher Columbus (FL)
Cinco Ranch (TX)
Citrus Valley (CA)
Claremont (CA)
Clark (NV)
Clark (TX)
Clear Brook (TX)
Clements (TX)
Clovis North (CA)
College Prep (CA)
Collegiate (NY)
Colleyville Heritage (TX)
Concord Carlisle (MA)
Concordia Lutheran (TX)
Connally (TX)
Coral Glades (FL)
Coral Science (NV)
Coral Springs (FL)
Coppell (TX)
Copper Hills (UT)
Corona Del Sol (AZ)
Crandall (TX)
Crossroads (CA)
Cupertino (CA)
Cy-Fair (TX)
Cypress Bay (FL)
Cypress Falls (TX)
Cypress Lakes (TX)
Cypress Ridge (TX)
Cypress Springs (TX)
Cypress Woods (TX)
Dallastown (PA)
Davis (CA)
Delbarton (NJ)
Derby (KS)
Des Moines Roosevelt (IA)
Desert Vista (AZ)
Diamond Bar (CA)
Dobson (AZ)
Dougherty Valley (CA)
Dowling Catholic (IA)
Dripping Springs (TX)
Dulles (TX)
duPont Manual (KY)
Dwyer (FL)
Eagle (ID)
Eastside Catholic (WA)
Edgemont (NY)
Edina (MN)
Edmond North (OK)
Edmond Santa Fe (OK)
El Cerrito (CA)
Elkins (TX)
Enloe (NC)
Episcopal (TX)
Evanston (IL)
Evergreen Valley (CA)
Ferris (TX)
Flintridge Sacred Heart (CA)
Flower Mound (TX)
Fordham Prep (NY)
Fort Lauderdale (FL)
Fort Walton Beach (FL)
Freehold Township (NJ)
Fremont (NE)
Frontier (MO)
Gabrielino (CA)
Garland (TX)
George Ranch (TX)
Georgetown Day (DC)
Gig Harbor (WA)
Gilmour (OH)
Glenbrook South (IL)
Gonzaga Prep (WA)
Grand Junction (CO)
Grapevine (TX)
Green Valley (NV)
Greenhill (TX)
Guyer (TX)
Hamilton (AZ)
Hamilton (MT)
Harker (CA)
Harmony (TX)
Harrison (NY)
Harvard Westlake (CA)
Hawken (OH)
Head Royce (CA)
Hebron (TX)
Heights (MD)
Hendrick Hudson (NY)
Henry Grady (GA)
Highland (UT)
Highland (ID)
Hockaday (TX)
Holy Cross (LA)
Homewood Flossmoor (IL)
Hopkins (MN)
Houston Homeschool (TX)
Hunter College (NY)
Hutchinson (KS)
Immaculate Heart (CA)
Independent (All)
Interlake (WA)
Isidore Newman (LA)
Jack C Hays (TX)
James Bowie (TX)
Jefferson City (MO)
Jersey Village (TX)
John Marshall (CA)
Juan Diego (UT)
Jupiter (FL)
Kapaun Mount Carmel (KS)
Kamiak (WA)
Katy Taylor (TX)
Keller (TX)
Kempner (TX)
Kent Denver (CO)
King (FL)
Kingwood (TX)
Kinkaid (TX)
Klein (TX)
Klein Oak (TX)
Kudos College (CA)
La Canada (CA)
La Costa Canyon (CA)
La Jolla (CA)
La Reina (CA)
Lafayette (MO)
Lake Highland (FL)
Lake Travis (TX)
Lakeville North (MN)
Lakeville South (MN)
Lamar (TX)
LAMP (AL)
Law Magnet (TX)
Langham Creek (TX)
Lansing (KS)
LaSalle College (PA)
Lawrence Free State (KS)
Layton (UT)
Leland (CA)
Leucadia Independent (CA)
Lexington (MA)
Liberty Christian (TX)
Lincoln (OR)
Lincoln (NE)
Lincoln East (NE)
Lindale (TX)
Livingston (NJ)
Logan (UT)
Lone Peak (UT)
Los Altos (CA)
Los Osos (CA)
Lovejoy (TX)
Loyola (CA)
Loyola Blakefield (MA)
Lynbrook (CA)
Maeser Prep (UT)
Mannford (OK)
Marcus (TX)
Marlborough (CA)
McClintock (AZ)
McDowell (PA)
McNeil (TX)
Meadows (NV)
Memorial (TX)
Millard North (NE)
Millard South (NE)
Millard West (NE)
Millburn (NJ)
Milpitas (CA)
Miramonte (CA)
Mission San Jose (CA)
Monsignor Kelly (TX)
Monta Vista (CA)
Montclair Kimberley (NJ)
Montgomery (TX)
Monticello (NY)
Montville Township (NJ)
Morris Hills (NJ)
Mountain Brook (AL)
Mountain Pointe (AZ)
Mountain View (CA)
Mountain View (AZ)
Murphy Middle (TX)
NCSSM (NC)
New Orleans Jesuit (LA)
New Trier (IL)
Newark Science (NJ)
Newburgh Free Academy (NY)
Newport (WA)
North Allegheny (PA)
North Crowley (TX)
North Hollywood (CA)
Northland Christian (TX)
Northwood (CA)
Notre Dame (CA)
Nueva (CA)
Oak Hall (FL)
Oakwood (CA)
Okoboji (IA)
Oxbridge (FL)
Oxford (CA)
Pacific Ridge (CA)
Palm Beach Gardens (FL)
Palo Alto Independent (CA)
Palos Verdes Peninsula (CA)
Park Crossing (AL)
Peak to Peak (CO)
Pembroke Pines (FL)
Pennsbury (PA)
Phillips Academy Andover (MA)
Phoenix Country Day (AZ)
Pine Crest (FL)
Pingry (NJ)
Pittsburgh Central Catholic (PA)
Plano East (TX)
Polytechnic (CA)
Presentation (CA)
Princeton (NJ)
Prosper (TX)
Quarry Lane (CA)
Raisbeck-Aviation (WA)
Rancho Bernardo (CA)
Randolph (NJ)
Reagan (TX)
Richardson (TX)
Ridge (NJ)
Ridge Point (TX)
Riverside (SC)
Robert Vela (TX)
Rosemount (MN)
Roseville (MN)
Round Rock (TX)
Rowland Hall (UT)
Royse City (TX)
Ruston (LA)
Sacred Heart (MA)
Sacred Heart (MS)
Sage Hill (CA)
Sage Ridge (NV)
Salado (TX)
Salpointe Catholic (AZ)
Sammamish (WA)
San Dieguito (CA)
San Marino (CA)
SandHoke (NC)
Santa Monica (CA)
Sarasota (FL)
Saratoga (CA)
Scarsdale (NY)
Servite (CA)
Seven Lakes (TX)
Shawnee Mission East (KS)
Shawnee Mission Northwest (KS)
Shawnee Mission South (KS)
Shawnee Mission West (KS)
Sky View (UT)
Skyline (UT)
Smithson Valley (TX)
Southlake Carroll (TX)
Sprague (OR)
St Agnes (TX)
St Andrews (MS)
St Francis (CA)
St James (AL)
St Johns (TX)
St Louis Park (MN)
St Margarets (CA)
St Marys Hall (TX)
St Thomas (MN)
St Thomas (TX)
Stephen F Austin (TX)
Stoneman Douglas (FL)
Stony Point (TX)
Strake Jesuit (TX)
Stratford (TX)
Stratford Independent (CA)
Stuyvesant (NY)
Success Academy (NY)
Sunnyslope (AZ)
Sunset (OR)
Syosset (NY)
Tahoma (WA)
Talley (AZ)
Texas Academy of Math and Science (TX)
Thomas Jefferson (VA)
Thompkins (TX)
Timber Creek (FL)
Timothy Christian (NJ)
Tom C Clark (TX)
Tompkins (TX)
Torrey Pines (CA)
Travis (TX)
Trinity (KY)
Trinity Prep (FL)
Trinity Valley (TX)
Truman (PA)
Turlock (CA)
Union (OK)
Unionville (PA)
University High (CA)
University School (OH)
University (FL)
Upper Arlington (OH)
Upper Dublin (PA)
Valley (IA)
Valor Christian (CO)
Vashon (WA)
Ventura (CA)
Veritas Prep (AZ)
Vestavia Hills (AL)
Vincentian (PA)
Walla Walla (WA)
Walt Whitman (MD)
Warren (TX)
Wenatchee (WA)
West (UT)
West Ranch (CA)
Westford (MA)
Westlake (TX)
Westview (OR)
Westwood (TX)
Whitefish Bay (WI)
Whitney (CA)
Wilson (DC)
Winston Churchill (TX)
Winter Springs (FL)
Woodlands (TX)
Woodlands College Park (TX)
Wren (SC)
Yucca Valley (CA)