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  • Caselist.CitesClass[57]
  • Caselist.CitesClass[58]

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Caselist.CitesClass[57]

EntryDate

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1		-2016-12-05 03:42:22.15
	1	+2016-12-05 03:42:22.0

Caselist.CitesClass[58]

Cites

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	1	+The negatives method to engaging in combating pre-fiat oppression is for the judge to vote on topical offense that links to a substantively justified framework. My method argues that consistency with the best liberation strategy for the oppressed requires a debate where we explain what this oppression is, how we react to it, and why it’s the only relevant impact. Each net benefit is a disad to their performance under their ROB and a reason to vote them down as they are unable to actually resolve any of their impacts.
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	3	+First, their use of educational spaces as a sites of empowerment places the judge into the role of the authoritarian adjudicator who molds students in accordance to a particular political end. This kills any conception of critical citizenship and turns their performance. RICKERT:
	4	+Rickert, Thomas. ""Hands Up, You're Free": Composition in a Post-Oedipal World." JacOnline Journal
	5	+“An example of the connection between violence and pedagogy is implicit in the notion of being "schooled" as it has been conceptualized by Giroux and Peter Mclaren. They explain, "Fundamental to the principles that inform critical pedagogy is the conviction that schooling for self- and social empowerment is ethically prior to questions of epistemology or to a mastery of technical or social skills that are primarily tied to the logic of the marketplace" (153-54). A presumption here is that it is the teacher who knows (best), and this orientation gives the concept of schooling a particular bite: though it presents itself as oppositional to the state and the dominant forms of pedagogy that serve the state and its capitalist interests, it nevertheless reinscribes an authoritarian model that is congruent with any number of oedipalizing pedagogies that "school" the student in proper behavior. As Diane Davis notes, radical, feminist, and liberatory pedagogies "often camouflage pedagogical violence in their move from one mode of 'normalization' to another" and "function within a disciplinary matrix of power, a covert carceral system, that aims to create useful subjects for particular political agendas" (212). Such oedipalizing pedagogies are less effective in practice than what the claims for them assert; indeed, the attempt to "school" students in the manner called for by Giroux and McLaren is complicitous with the malaise of postmodern cynicism. Students will dutifully go through their liberatory motions, producing the proper assignments, but it remains an open question whether they carry an oppositional politics with them. The "critical distance" supposedly created with liberatory pedagogy also opens up a cynical distance toward the writing produced in class.” (299-300)
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	7	+Second, their unquestionable model to oppression that justifies itself through self-reference ensures a rigid vision of resistance where the judge prescribes the student an imperialist model of education – turns their performance. RICKERT 2:
	8	+Rickert, Thomas. ""Hands Up, You're Free": Composition in a Post-Oedipal World." JacOnline Journal
	9	+“This essay will employ Deleuze's and Zizek's theories to illustrate the limitations of writing pedagogies that rely on modernist strategies of critical distance or political agency. Implicit in such pedagogies is the faith that teaching writing can resist dominant social practices and empower students; however, the notion that we can actually foster resistance through teaching is questionable. As Paul Mann states, "all the forms of opposition have long since revealed themselves as means of advancing it. ... The mere fact that something feels like resistance and still manages to offend a few people (usually not even the right people) hardly makes it effective" (138). In light of Mann's statement, I urge us to take the following position: teaching writing is fully complicitous with dominant social practices, and inducing students to write in accordance with institutional precepts can be as disabling as it is enabling. By disabling, I do not mean that learning certain skills-typically those most associated with current-traditional rhetorics, such as superficial forms of grammatical correctness, basic organization, syntactic clarity, and such-are not useful. Such skills are useful, and they are often those most necessary for tapping the power that writing can wield. In learning such skills, however, we should also ask what students aren’t are not learning. What other forms of writing and thinking are being foreclosed or distorted, forms of writing that have their own, different powers? If one of our goals as teachers of writing is to initiate students into rhetorics of power and resistance, we should also be equally attuned to rhetorics of contestation. Specifically, we must take on the responsibility that comes with the impossibility of knowing the areas of contention and struggle that will be the most important in our students' lives. Pedagogy could reflect this concern in its practices by attending to the idea that each student's life is its own telos, meaning that the individual struggles of each student cannot and should not necessarily mirror our own. Or, to put it another way, students must sooner or later overcome us, even though we may legitimate our sense of service with the idea that we have their best interests in mind. However, we should be suspicious of this presumptive ethic, for, as Mann astutely observes, "nothing is more aggressive than the desire to serve the other” (48)
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	11	+Third, saying oppression is bad without normatively justifying it is insufficient. Connecting theory to the real world is key to produce social change. A non-reflective theory only reinforces stereotypes, turns their performance. SMITH and EATON:
	12	+“Role of reflection and praxis in community-based learning and social justice work” by Toby Smith and Marie Eaton http://cielearn.org/wp-content/themes/ciel/docs/Praxis_Social20Justice202-10.pdf
	13	+“If reflection is an interpretation of the unknown through the lens of the known, students will reflect in the only way they know, which often means applying stereotypes, repeating cliches, and describing their emotions. The emotions are often the most intense aspect of an unfamiliar situation and so students frequently focus on them. We can develop all the writing and discussion exercises we like in our attempts to encourage students to achieve a deeper level of knowledge, but if we do nothing to disrupt familiar narratives, we merely reinforce existing patterns of thought. To achieve a complex understanding of the unfamiliar, it is necessary to break with these comfortable frameworks of interpretation. Well, for me it was like I think I came into the class naively looking for answers to questions I had and then I just came up with more questions which gave me more answers to ask more questions and it just kept going and going and going. (Mary-Jayne – interview) If we are to encourage students to challenge comfortable old orthodoxies, they must be prepared before they engage with the community and learn new conceptual tools and receive relevant substantive information continually. As Jack Mezirow notes, “We have a strong tendency to reject ideas that fail to fit our preconceptions....” These are powerful and tenacious truths that come from “cultural assimilation” and “primary caregivers” (Mezirow 1997) ”. It is very difficult to challenge the apparently coherent and unquestionable authority of home, church, and state. Reflection per se does not necessarily require that we critically evaluate our assumptions. Moreover, in our consumerist, often anti-intellectual culture, pragmatism trumps philosophy. “Just do it.” All this social change work I had done prior to the social change series had really been ...just ... getting in these organizations that...told me what to do and I went out and did it. (Mary-Jayne – interview) The greatest part of this class for me was the praxis work, and having a space, both oral and written to reflect, analyze, and evaluate the actual, real life work that I was doing. Without the built in opportunities to reflect I don’t feel like I would have done that for many of my activities, and when you don’t reflect on your work, you miss a great many chances to learn from your mistakes and your successes...I have the tools to look at any situation and analyze it, which I was not very capable of doing before. (Ashley SE 310c) Nor is it a question of simply giving alternative information to students. Information is not knowledge; it is merely data. Knowledge, in all its epistemological clarity, is a synthesis of thought. Thus the goal of the social change series was not to politically reorient students but to facilitate a self-learning puzzlement. Rethinking assumptions on which initial understandings of a problem were based. (Van Manen, M. (1987) Human science and the study of pedagogy. Paper presented at the annual meeting of the Canadian Society for the Study of Education. Hamilton, Ontario)
	14	+ Kolb, D. Learning Styles and Disciplinary Differences. in A.W. Chickering and Associates. (1981) The Modern American College. San Francisco: Jossey-Bass. At the end of the third term, Toby Smith and Marie Eaton conducted a group feedback session with the students. A transcription of his session provided many of the student quotes used to illustrate the ideas in this paper. Students at Fairhaven College are required to write a Self-Evaluation for every course. This quote, and others designated SE were taken from those narratives. situation where students themselves evolve an ethical thoughtfulness and evaluative intelligence which transcends allegiance to authoritative voices and through which they achieve their own knowledge of the world. When I started out the first day and we were building this analytical framework, I thought oh my god I didn’t realize that this is what it’s all about....I’ve never thought about half these things and so I’d have to go through some major...sorting out...just to apply it to the case study. And by the time I got out into the community I felt like I was almost asking so many questions that I was afraid to talk and ask, you know I just started analyzing the group dynamics and...different aspects...it was good because then I could apply it...for the rest of my Fairhaven career... One thing is developing a language with which to talk about it – I had no language and I had no support network, and the class sort of offered me, gave me a language to talk about it and gave me people to talk about it with and so its influence has sort of transformed me – so I would say I’m a totally different person on that level. (Mary-Jayne – interview) Everything I have studied and learned from being a part of this class has expanded who I am, by challenging some old patterns of behavior, beliefs, expectations and judgments, while simultaneously, validating what has brought me to this point. (Regina SE 310c p5) The kind of reflective practice aimed at in this social change series was the kind of transformation of consciousness in the tradition of Paulo Freire and John Dewey and explored by educators such as Jack Mezirow, Ira Shor, and Max Van Manen. It required the integration of, not the application of, analytical and evaluative thought and engaged a dialogue between theories and the stories of personal experience to build deeper understanding. In this type of reflective practice we reframe, recast, and reconstruct our past understandings as we move back and forth between what we know and what we do, between text and our lives. ”
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	16	+Fourth, advocating an alternative mode of debate to accommodate minorities replicates racist logic and harms efforts towards liberation. BRUCKNER:
	17	+But in being proud of what one is, isn’t there a risk of once again transforming skin color into a barrier separating Good from Evil? Melanin vs. vitiligo: all the perjurers, all the traitors will then be called Bounty Bars, Oreos, Uncle Toms – black on the outside, white on the inside. Disagreements are once again racialized: if a black person thinks differently from others, he thinks like a European, that is, he is necessarily “white,” a valet who is a ventriloquist, a traitor to his brothers. Then he will be treated like “a scab in an ethnic labor union” devoted to defending the sectarian interests of a specific community. How then should we categorize mixed-race people, mulattos, quadroons, octaroons, swarthy people, all those who feel neither black nor white and whose indeterminateness throws fanatical classifiers into a panic? If one wants to knock down the old prejudice that associated, among Muslims and Christians, black skin with a black soul, the “Curse of Ham” is capital. But must we for all that make negritude or Africanness a mode of thought and action, see a fundamental connection between an individual’s genetic background and his intellectual or moral qualities, or otherwise redistribute the attributes of inferiority and superiority? Is there a black reason, a white reason, a war of epidermises? Since when does biology determine a person, unless we go back to twentieth-century postulates of colonial thought and “scientific” racism? Progressive thought is blind when it suggests that there can be no antiwhite racism or an anti-Semitism among the formerly oppressed or the young people in the projects because they themselves have suffered from this evil. They are the victims; they are exempt from the prejudices that affect the majority of the population. But the reverse is true: racism is multiplying at exponential rates among groups and communities, taboos are collapsing, and everything is explained in terms of physical characteristics, identity, purity, and difference. And this is a racism that is all the more certain that it is right because it is regarded as the legitimate reaction on the part of the persecuted. Now we see the obsession with the pedigree and the old distinctions derived from slavery being revived, and the prejudices accumulating in the name of racism. This is the end of the concept of humanity as union in diversity and the triumph of human species incompatible with each other.

EntryDate

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	1	+2016-12-05 03:42:22.594

Judge

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	1	+Drew Burd

Opponent

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	1	+Southlake Carroll RP

ParentRound

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	1	+31

Round

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	1	+Triples

Team

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	1	+Strake Jesuit Chen Neg

Title

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	1	+3 - Justify Oppression Normatively or Lose

Tournament

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	1	+UT