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+====Far from wanting to silence their performance, the debate community is waiting to watch it with bated breath. white settler colonialism has always thought that scars make your body more interesting, that pain is more compelling than privilege, and that struggling hard in life makes you "real" and "authentic." academics perversely fetishize suffering vicariously. they will never experience it, but love to valorize it. judges happily gobble up this easily-consumable narrative of black suffering and dysfunction. this feeds the colonialism inherent in the academy.==== |
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+**Tuck and Yang 14 – prof of nat am studies @ suny and prof of ethnic studies @ cal** |
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+**(E. and K., R-words: Refusing research)** |
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+We are struck by the pervasive silence on questions regarding the contemporary rationale(s |
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+AND |
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+doing so, recirculate common tropes of dysfunction, abuse, and neglect. |
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+ |
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+====Desiring narratives of pain is rooted in a fetishization of authenticity – the oppressed are never the oppressed until they tell us their stories of suffering. Such academic voyeurism ties the notion of progressive politics to bodies in pain ensuring that pain can never be overcame for fear of losing one's authenticity.==== |
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+**Tuck and Yang, 2014** (Eve – Associate Professor of Educational Foundations and Coordinator of Native American Studies @ the State University of New York at New Paltz, and K. Wayne – Assistant Professor in the Ethnic Studies Department @ UC San Diego, "R-Words: Refusing Research", https://faculty.newpaltz.edu/evetuck/files/2013/12/Tuck-and-Yang-R-Words_Refusing-Research.pdf, shae) |
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+Scholars of qualitative research Alecia Youngblood Jackson and Lisa Mazzei (2009) have critically |
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+AND |
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+loss and pain the objects of their inquiry (see also Tuck and Guishard |
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+ |
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+**====An aff ballot constitutes a seal of approval by the university to endorse their methods within the university, they have officially engaged in the epistemological assimilation game====** |
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+Tuck and Yang 14 ~~Eve, and K.W., "R-Words: Refusing Research." In n D. Paris and M. T. Winn (Eds.) Humanizing research: Decolonizing qualitative inquiry with youth and communities (pp. 223-248). Thousand Oakes, CA: Sage Publications. Pp. 236and237~~ |
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+Many scholars may feel motivated to reimagine such activities as research, presumably in order |
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+AND |
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+the benefits of what might be a dialogical relationship between research and art. |
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+ |
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+====The 1AC reifies a logic of settler colonialism through its interpretation of subaltern voice—refuse to participate in the marketplace of trauma==== |
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+Tuck and Yang 14 ~~Eve, Associate Professor of Educational Foundations and Coordinator of Native American Studies at the State University of New York at New Paltz, and K. Wayne, Associate Professor in Ethnic Studies at UC San Diego, "R-Words: Refusing Research," Humanizing Research, p. 224-6~~//fw |
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+Our thinking and writing in this essay is informed by our readings of postcolonial literatures |
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+AND |
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+2010, p. 8) takes the shape of a pain narrative. |
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+ |
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+ |
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+====The alternative is a politics of refusal==== |
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+====Refusal is not just a "no," it is a redirection. This redirects our attention and research efforts to the violating instruments, not the violated body. this adequately portrays and represents suffering in a way such that we can study it and work against it, but it refuses to satisfy the fascination with suffering, it refuses to satiate the morbid curiosity of the spectator, it refuses to play by the representational rules of White settler colonialism, and it de-spectaclizes suffering. Refusal is key to shift from damage-focus to survival. This is not just ensuring that people continue to survive but actually live full lives based in desire==== |
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+**Tuck, 2009** (Eve – Associate Professor of Educational Foundations and Coordinator of Native American Studies @ the State University of New York at New Paltz, "Suspending Damage: A Letter to Communities", Harvard Educational Review 79.3, http://jakeyspdfs.pbworks.com/f/Eve20Tuck_HEdPress.pdf, shae) |
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+I humbly submit that the time has come for our communities to refuse to be |
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+AND |
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+is to live as Onkwehonwe ~~original people~~. (p. 34) |