Summary

• Objects (1 modified, 1 added, 0 removed)
  • Caselist.CitesClass[9]
  • Caselist.CitesClass[10]

Details

Caselist.CitesClass[9]

EntryDate

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1		-2016-12-02 20:26:09.968
	1	+2016-12-02 20:26:09.0

Caselist.CitesClass[10]

Cites

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	1	+====The resolution asks us to discuss the value of qualified immunity as a political option. and is a question of how we should hold people accountable in the public. But that misses the point, our discourses should not be shaped around the value of varying political actions. BUT Rather the value of the political itself. The neg is thus a method of recognition which the 1AC speech act would have made impossible with its engagement in the political, Hedva ^^ ^^, ====
	2	+In late 2014, I was sick with a chronic condition that, about every 12 to 18 months, gets bad enough to render me, for about five months each time, unable to walk, drive, do my job, sometimes speak or understand language, take a bath without assistance, and leave the bed. This particular flare coincided with the Black Lives Matter protests, which I would have attended unremittingly, had I been able to. I live one block away from MacArthur Park in Los Angeles, a predominantly Latino neighborhood and one colloquially understood to be the place where many immigrants begin their American lives. The park, then, is not surprisingly one of the most active places of protest in the city. I listened to the sounds of the marches as they drifted up to my window. Attached to the bed, I rose up my sick woman fist, in solidarity. I started to think about what modes of protest are afforded to sick people – it seemed to me that many for whom Black Lives Matter is especially in service, might not be able to be present for the marches because they were imprisoned by a job, the threat of being fired from their job if they marched, or literal incarceration, and of course the threat of violence and police brutality – but also because of illness or disability, or because they were caring for someone with an illness or disability. I thought of all the other invisible bodies, with their fists up, tucked away and out of sight. If we take Hannah Arendt’s definition of the political – which is still one of the most dominant in mainstream discourse – as being any action that is performed in public, we must contend with the implications of what that excludes. If being present in public is what is required to be political, then whole swathes ~~portions~~ of the population can be deemed a-political – simply because they are not physically able to get their bodies into the street. In my graduate program, Arendt was a kind of god, and so I was trained to think that her definition of the political was radically liberating. Of course, I can see that it was, in its own way, in its time (the late 1950s): in one fell swoop she got rid of the need for infrastructures of law, the democratic process of voting, the reliance on individuals who’ve accumulated the power to affect policy – she got rid of the need for policy at all. All of these had been required for an action to be considered political and visible as such. No, Arendt said, just get your body into the street, and bam: political. There are two failures here, though. The first is her reliance on a "public" – which requires a private, a binary between visible and invisible space. This meant that whatever takes place in private is not political. So, you can beat your wife in private and it doesn’t matter, for instance. You can send private emails containing racial slurs, but since they weren’t "meant for the public," you are somehow not racist. Arendt was worried that if everything can be considered political, then nothing will be, which is why she divided the space into one that is political and one that is not. But for the sake of this anxiety, she chose to sacrifice whole groups of people, to continue to banish them to invisibility and political irrelevance. She chose to keep them out of the public sphere. I’m not the first to take Arendt to task for this. The failure of Arendt’s political was immediately exposed in the civil rights activism and feminism of the 1960s and 70s. "The personal is political" can also be read as saying "the private is political." Because of course, everything you do in private is political: who you have sex with, how long your showers are, if you have access to clean water for a shower at all, and so on. There is another problem too. As Judith Butler put it in her 2015 lecture, "Vulnerability and Resistance," Arendt failed to account for who is allowed in to the public space, of who’s in charge of the public. Or, more specifically, who’s in charge of who gets in. Butler says that there is always one thing true about a public demonstration: the police are already there, or they are coming. This resonates with frightening force when considering the context of Black Lives Matter. The inevitability of violence at a demonstration – especially a demonstration that emerged to insist upon the importance of bodies who’ve been violently un-cared for – ensures that a certain amount of people won’t, because they can’t, show up. Couple this with physical and mental illnesses and disabilities that keep people in bed and at home, and we must contend with the fact that many whom these protests are for, are not able to participate in them – which means they are not able to be visible as political activists.
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	5	+====And put away your state good turns, they don’t apply. My criticism is not of the existence of the state but rather it is a criticism of the concept of the Public Sphere as being the sphere where we challenge oppression and place value.====
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	8	+====The public has constructed health as a method of excluding bodies. This form of forgetting allows systemic exclusion to go unnoticed. The public groups the invisible as deviant and unworthy for engagement which disables all who deviate from the pre-conceived "normal", Hedva ^^ ^^2, ====
	9	+Ann Cvetkovich writes: "What if depression, in the Americas, at least, could be traced to histories of colonialism, genocide, slavery, legal exclusion, and everyday segregation and isolation that haunt all of our lives, rather than to be biochemical imbalances?" I’d like to change the word "depression" here to be all mental illnesses. Cvetkovich continues: "Most medical literature tends to presume a white and middle-class subject for whom feeling bad is frequently a mystery because it doesn’t fit a life in which privilege and comfort make things seem fine on the surface." In other words, wellness as it is talked about in America today,is a white and wealthy idea. Let me quote Starhawk, in the preface to the new edition of her 1982 book Dreaming the Dark: "Psychologists have constructed a myth – that somewhere there exists some state of health which is the norm, meaning that most people presumably are in that state, and those who are anxious, depressed, neurotic, distressed, or generally unhappy are deviant." I’d here supplant the word "psychologists" with "white supremacy," "doctors," "your boss," "neoliberalism," "heteronormativity," and "America."
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	12	+====This also means aff is the starting point for other power relations since all oppression occurs through the normal disabling people by making them invisible or/and deviant.====
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	15	+==Part 2 is the method==
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	18	+====AND disabled bodies are relegated to the private spheres, for when we come into the public world, we encounter resistance to the mixing of the two worlds and their experiences are silenced. The fear of disability is so deeply embedded into our culture that there is no socially acceptable way of expressing our personal experiences. ====
	19	+**Wendell, 89brakcets there originally except for square brackets**
	20	+**Susan, Summer 1989. "Toward a Feminist Theory of Disability," Hypatia, Vol. 4, No. 4, Feminist Ethics and Medicine, pp. 104-124. https://www.jstor.org/stable/pdf/3809809.pdf DOA: 6/28/16 //KD**
	21	+In the split between the public and the private worlds, women ~~the disabled
	22	+AND
	23	+, experienced indi-¶ vidually, is also deeply embedded in our culture.
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	26	+====AND This has real manifestations in the context of QI if we have anxiety or restless leg syndrome how are we supposed to sit in court for hours assuming we don't have a mobility issue that stops us fromg getting there in the first place.====
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	29	+====Sick Woman Theory is a rallying cry for the invisible and a method of engagement for the visible, it is an all-encompassing method of relational understandings between agents, it is a resistance against the very world that makes us sick, Hedva ^^ ^^3, ====
	30	+Sick Woman Theory is for those who are faced with their vulnerability and unbearable fragility, every day, and so have to fight for their experience to be not only honored, but first made visible. For those who, in Audre Lorde’s words, were never meant to survive: because this world was built against their survival. It’s for my fellow spoonies. You know who you are, even if you’ve not been attached to a diagnosis: one of the aims of Sick Woman Theory is to resist(s) the notion that one needs to be legitimated by an institution, so that they can try to fix you. You don’t need to be fixed, my queens – it’s the world that needs the fixing. I offer this as a call to arms and a testimony of recognition. I hope that my thoughts can provide articulation and resonance, as well as tools of survival and resilience. And for those of you who are not chronically ill or disabled, Sick Woman Theory asks you to stretch your empathy this way. To face us, to listen, to see. Sick Woman Theory is an insistence that most modes of political protest are internalized, lived, embodied, suffering, and no doubt invisible. Sick Woman Theory redefines existence in a body as something that is primarily and always vulnerable, following from Judith Butler’s work on precarity and resistance. Because the premise insists that a body is defined by its vulnerability, not temporarily affected by it, the implication is that it is continuously reliant on infrastructures of support in order to endure, and so we need to re-shape the world around this fact. Sick Woman Theory maintains that the body and mind are sensitive and reactive to regimes of oppression – particularly our current regime of neoliberal, white-supremacist, imperial-capitalist, cis-hetero-patriarchy. It is that all of our bodies and minds carry the historical trauma of this, that it is the world itself that is making and keeping us sick.
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	33	+====And the Sick Woman is an all encompassing identity Hedva ^^ ^^4, ====
	34	+The Sick Woman is an identity and body that can belong to anyone denied the privileged existence – or the cruelly optimistic promise of such an existence – of the white, straight, healthy, neurotypical, upper and middle-class, cis- and able-bodied man who makes his home in a wealthy country, has never not had health insurance, and whose importance to society is everywhere recognized and made explicit by that society; whose importance and care dominates that society, at the expense of everyone else. The Sick Woman is anyone who does not have this guarantee of care. The Sick Woman is told that, to this society, her care, even her survival, does not matter. The Sick Woman is all of the "dysfunctional," "dangerous" and "in danger," "badly behaved," "crazy," "incurable," "traumatized," "disordered," "diseased," "chronic," "uninsurable," "wretched," "undesirable" and altogether "dysfunctional" bodies belonging to women, people of color, poor, ill, neuro-atypical, differently abled, queer, trans, and genderfluid people, who have been historically pathologized, hospitalized, institutionalized, brutalized, rendered "unmanageable," and therefore made culturally illegitimate and politically invisible. The Sick Woman is a black trans woman having panic attacks while using a public restroom, in fear of the violence awaiting her. The Sick Woman is the child of parents whose indigenous histories have been erased, who suffers from the trauma of generations of colonization and violence. The Sick Woman is a homeless person, especially one with any kind of disease and no access to treatment, and whose only access to mental-health care is a 72-hour hold in the county hospital. The Sick Woman is a mentally ill black woman whose family called the police for help because she was suffering an episode, and who was murdered in police custody, and whose story was denied by everyone operating under white supremacy. Her name is Tanesha Anderson. The Sick Woman is a 50-year-old gay man who was raped as a teenager and has remained silent and shamed, believing that men can’t be raped. The Sick Woman is a disabled person who couldn’t go to the lecture on disability rights because it was held in a venue without accessibility. The Sick Woman is a white woman with chronic illness rooted in sexual trauma who must take painkillers in order to get out of bed. The Sick Woman is a straight man with depression who’s been medicated (managed) since early adolescence and now struggles to work the 60 hours per week that his job demands. The Sick Woman is someone diagnosed with a chronic illness, whose family and friends continually tell them they should exercise more. The Sick Woman is a queer woman of color whose activism, intellect, rage, and depression are seen by white society as unlikeable attributes of her personality. The Sick Woman is a black man killed in police custody, and officially said to have severed his own spine. His name is Freddie Gray. The Sick Woman is a veteran suffering from PTSD on the months-long waiting list to see a doctor at the VA. The Sick Woman is a single mother, illegally emigrated to the "land of the free," shuffling between three jobs in order to feed her family, and finding it harder and harder to breathe. The Sick Woman is the refugee. The Sick Woman is the abused child.
	35	+And The aff is a method of caring which can destroy and change the public
	36	+AND
	37	+into a more friendly condition- the first step is caring about me.

EntryDate

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	1	+2016-12-02 20:26:10.254

Judge

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	1	+all

Opponent

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	1	+all

ParentRound

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	1	+4

Round

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	1	+1

Team

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	1	+Palo Alto Neg

Title

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	1	+nov dec afropess

Tournament

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	1	+doesnt matter