Tournament: any | Round: 1 | Opponent: any | Judge: any
A. Interpretation: Debaters must disclose all broken positions (ACs, NCS, Ks, DAs, etc) with tags and cites with the first three and last three words of the cards they read on the NDCA LD wiki under their own name at least one hour before the round.

Tournament: Grapevine | Round: 3 | Opponent: x | Judge: x
Analytic
Violating freedom is contradictory.
Stephen Engstrom (PhD, Professor of Ethics at University of Pittsburg). “Universal Legislation As the Form of Practical Knowledge”. Pg. 19-20 RC
“Given the preceding considerations, it’s a straightforward matter to see how a maxim
AND
both the extension and the limitation of both their own and others’ freedom.”

The standard is respecting freedom.
Analytics

Tournament: Greenhill | Round: 2 | Opponent: Marlborough MC | Judge: Khan, Aimun

CP

A. Counterplan text: Ban uranium mining and instead use military warheads as a source of nuclear fuel.

B. It competes—they ban nuclear power all together whereas the CP allows for nuclear power, it just bans uranium mining.

The counterplan solves the aff—they only outline a disadvantage to mining for uranium, but the CP solves for that and solve for nuclear disarmament.

WN 14. "Military Warheads as a Source of Nuclear Fuel". World Nuclear, 2014. http://www.world-nuclear.org/information-library/nuclear-fuel-cycle/uranium-resources/military-warheads-as-a-source-of-nuclear-fuel.aspx RC

Weapons-grade uranium and plutonium surplus to military .... uranium oxide to form mixed

Tournament: Valley | Round: 2 | Opponent: x | Judge: x
Armenia is close to collapse.
Gadimova 16

Nazrin Gadimova is AzerNews’ staff journalist. “Armenia on edge of economic collapse” March 2016. http://www.azernews.az/aggression/93501.html

Extremely unstable socio-economic situation in Armenia would be better described as a decay of the country. Various international organizations make unfavorable forecasts regarding the economic situation that Armenia faced. The Eurasian Development Bank (EDB) analysts expect deterioration of Armenia's balance of payments in 2016. This was noted in the “CIS Macromonitor” report published by analysts of the EDB. “The possible deterioration of the payments balance is linked with the expansion of foreign trade deficit due to reduced exports and increased imports in monthly terms. During this period, there was recorded return to the trend of depreciating dram, which was intensified by strengthening of the dollar on world markets,” EBD analysts believe. Probably, under the influence of the foreign trade and the current account deficit expansion, as well as further cheapening of dram and increased short-term external debt, the payments balance could deteriorate, the report says. Earlier during the discussions over the state budget at the country’s parliament, many opposition parliamentarians have predicted the collapse of the country. MP Mger Shakhgeldian claimed that the economic growth index shown in the draft budget is not sufficient to ensure the development and competitiveness of Armenia in the region. He said the GDP growth of 2.2 percent in general should not be considered as a growth for a country like Armenia, because this growth cannot lead to any positive effects. "However, I doubt that in today's environment we will be able to provide even this growth of 2.2 percent,” Shakhgeldian said, noting that actually, Armenia's economy is still alive exclusively due to the exploitation of natural resources, since the growth is provided by agriculture and mining industry. Another important problem is the issue of the growing national debt, the MP stressed. “We have many times raised the issue of debt volume that is increasing from year to year, but in vain,” Shakhgeldian said. He also drew parallels between the dynamics of GDP growth and increasing external debt. In 2014, the economic growth amounted to 3.5 percent, in 2015 it was 2.5 percent, while in 2016 it is forecasted at 2.2 percent. Along this, the country’s debt amounted to $3.8 billion in 2014, $4.5 billion in 2015, and in 2016 it will amount to $4.8 billion. “The dynamics is obvious, economic growth rate, as well as revenues decline, while the public debt is growing. A question arises: how the debt will be paid in case these dynamics kept?” Shakhgeldian noted. Head of the parliamentary fraction Armenian National Congress, Levon Zurabyan stated that under such conditions, the Armenian economy will recover only by 2040. “Although the growth was projected at the level of 2-2.5 percent during 2015-16, the Armenian EV Consulting company, which prepares reports on Armenia for the Global Economic Forum’s annual rankings, predicts that even if the growth continues at the level of 3.5 percent, the Armenian economy will recover only in 2040,” he said adding that currently, 50,000 people leave the country a due to the economic problems. Mass migration of able-bodied citizens is not anything new for the country. Majority of Armenians are leaving because they cannot find a job in their native land, and if they do, then the wages are so low that they cannot provide the necessities for themselves and relatives. The results of recent survey revealed that almost 32 percent of respondents are ready to leave because of lack of work, 30 percent - due to hopelessness, 20 percent - because of th ee lack of justice, and 17 percent - due to lack of livelihood. The country’s authorities are not very concerned about this phenomenon. Over the past years, Armenia’s authorities simply denied the existence of migration, and when they finally recognized this fact a million people has already left the country. Local experts blame the corruption and abuse of power as the real cause of the tough situation prevailing here. Even though Armenia has made several anti-corruption efforts, the de facto situation on the ground remains very problematic.

Mestamor ban would kill the economy.
Daly 13
Dr. John C.K. Daly is the chief analyst for Oilprice.com, Dr. Daly received his Ph.D. in 1986 from the School of Slavonic and East European Studies, University of London. “Armenia’s Metsamor NPP, Built Near Fault Line, Gets 10 Year Life Extension” Sep 23, 2013
http://oilprice.com/Alternative-Energy/Nuclear-Power/Armenias-Metsamor-NPP-Built-Near-Fault-Line-Gets-10-Year-Life-Extension.html
Ultimately, it is all down to money. While the EU insists that Armenia shutter the Metsamor NPP, earlier this year Latvian parliament member Nikolai Kabanov told participants at the “Armenia: geopolitical and integration prospects” conference in Yerevan, “As to Metsamor nuclear power plant providing 40 percent of Armenia’s electricity, the EU is insisting on alternative energy sources, but I do not see any project for funding it. I think it is totally unrealistic to think the EU will suggest funding alternative energy source projects in the economic situation it finds itself today.”Last but hardly least, Movsisyan added that a new facility would be built over the next decade to eventually replace the Metsamor NPP.

Nuclear war
Cook, ’07
(Richard C., Writer, Consultant, and Retired Federal Analyst—U.S. Treasurey Department, “It’s Official: The Crash of the U.S. Economy has begun”, Global Research, http://www.globalresearch.ca/ index.php?context=vaandaid=5964)

Times of economic crisis produce international tension and politicians tend to go to war rather than face the economic music. The classic example is the worldwide depression of the 1930s leading to World War II. Conditions in the coming years could be as bad as they were then. We could have a really big war if the U.S. decides once and for all to haul off and let China, or whomever, have it in the chops. If they don’t want our dollars or our debt any more, how about a few nukes?

Tournament: Grapevine | Round: 2 | Opponent: x | Judge: x

They claim the aff is a means of protecting native people and their lands; however, it is the epitome racial paternalism.

Sachs 96

~Sachs, Noah (Professor of Law Director, Robert R. Merhige Jr. Center for Environmental Studies at Richmond School of Law). "The Mescalero Apache and monitored retrievable storage of spent nuclear fuel: A study in environmental ethics." Natural Resources Journal 36 (1996): 641.~
Second, if a community has decided for itself that the benefits outweigh the costs
AND
the intelligence to balance and protect adequately their own economic and environmental resources.

This justifies the genocide of natives.

Gover and Walker 92

~Gover, Kevin, and Jana L. Walker (Native American Attorneys at Gover, Stetson and Williams). "Escaping Environmental Paternalism: One Tribe's Approach to Developing a Commercial Waste Disposal Project in Indian Country." University of Colorado Law Review 63 (1992): 933.~
Tribes also have become the focus of uninformed media coverage like the "Dances with
AND
to do is dispose of that so we, too, can live.

This is an independent reason to negate—they way they framed the aff is problematic which precludes any hope of the aff being able to solve for anything.

Russell 09 *Trisha Greenhaulgh, Professor of Primary Health Care at University College, London and Jill, senior lecturer in public policy at Queen Mary University, London ("Evidence-based policymaking: a critique," Perspectives in Biology and Medicine, vol. 52, no. 2, Spring 2009, Academic OneFile)
A critical reading of this debate suggests that setting priorities for health care is a
AND
theoretical framework that places central focus on language, argumentation, and discourse.

The alternative is that natives decide for themselves.

Gover and Walker 92

~Gover, Kevin, and Jana L. Walker (Native American Attorneys at Gover, Stetson and Williams). "Escaping Environmental Paternalism: One Tribe's Approach to Developing a Commercial Waste Disposal Project in Indian Country." University of Colorado Law Review 63 (1992): 933.~
All of this means that, under certain circumstances, a solid or hazardous waste
AND
the proposal effectively and, if it's feasible, plan for its development.

Tournament: Valley | Round: 6 | Opponent: Scarsdale GZ | Judge: Lonam, Terrence
Notions of preserving some sort of future for our species valorize reproductive, heterogenital sex, while subordinating queer sex to nothing more than “meaningless acrobatics.” This impregnates heterosexuality with the future of signification, necessitating violence against queerness.
Edelman 2004 (Lee Edelman, Prof. English at Tufts University, “No Future: Queer Theory and the Death Drive,” 2004, pp. 11-13)

Charged, after all, with the task of assuring “that we being dead yet live,” the Child, as if by nature (more precisely, as the promise of a natural transcendence of the limits of nature itself), excludes the very pathos from which the narrator of The Children of Men recoils when comes upon the –nonreproductive “pleasures of the mind and senses.” For the “pathetic” quality he projectively locates in nongenerative sexual enjoyment – enjoyment that he views in the absence of futurity as empty, substitutive, pathological – exposes the fetishistic figurations of the Child that the narrator pits against it as legible in terms of identical to those for which enjoyment without “hope of posterity” so peremptorily dismissed” legible, that is, as nothing more than “pathetic and crumbling defences shored up against our ruins.” How better to characterize the narrative project of Children of Men itself, which ends, as anyone not born yesterday surely expects form the start, with the renewal of our barren and dying race through the miracle of birth? After all, as Walter Wangerin Jr., reviewing the book for the New York Times, approvingly noted in a sentence delicately poised between description and performance of the novel’s pro-creative ideology: “If there is a baby, there is a future, there is redemption.” If, however, there is no baby and in consequence, no future, then the blame must fall on the fatal lure of sterile, narcissistic enjoyments understood as inherently destructive of meaning and therefore as responsible for the undoing of social organization, collective reality, and, inevitably, life itself.
Given that the author of The Children of Men, like the parents of mankind’s children, succumbs so completely to the narcissism – all pervasive, self-congratulatory, and strategically misrecognized – that animates pronatalism, why should we be the least bit surprised when her narrator, facing the futureless future, laments, with what we must call as straight face, that “sex totally divorced from procreation has to become almost meaninglessly acrobatic”? Which is, of course, to say no more than that sexual practice will continue to allegorize the vicissitudes of meaning so long as the specifically heterosexual alibi of reproductive necessity obscures the drive beyond meaning driving the machinery of sexual meaningfulness: so long, that is, as the biological fact of heterosexual procreation bestows the imprimatur of meaning-production on heterogenital relations. For the Child, whose mere possibility is enough to spirit away the naked truth of heterosexual sex – impregnating heterosexuality, as it were, with the future of signification by conferring upon it the cultural burden of signifying futurity – figures our identification with an always about-to-be-realized identity. It thus denies the constant threat to the social order of meaning inherent to the structure of Symbolic desire that commits us to pursuing fulfillment by way of a meaning unable, as meaning, either to fulfill us or, in turn, to be fulfilled because unable to close the gap in identity, the division incised by the signifier, that “meaning,” despite itself, means

Heteronormativity instills a fundamental fear of impurity in society; this amplifies systemic violence against queerness and places our species on a trajectory towards omnicide.
Sedwick 1990 (Eve Sedgwick, Professor of English CUNY, “Epistemology of the Closet,” 1990, pp. 127-130.)

From at least the biblical story of Sodom and Gomorray, scenarios of same-sex desire would seem to have had a privileged, though by no means an exclusive, relation in Western culture to scenarios of both genocide and omnicide. That sodomy, the name by which homosexual acts are known even today to the law of half of the United States and to the Supreme Court of all of them, should already be inscribed with the name of a site of mass extermination is the appropriate trace of a double history. In the first place there is a history of the mortal suppression, legal or subjudicial, of gay acts and gay people, through burning, hounding, physical and chemical castration, concentration camps, bashing--the array of sanctioned fatalities that Louis Crompton records under the name of gay genocide, and whose supposed eugenic motive becomes only the more colorable with the emergence of a distinct, naturalized minority identity in the nineteenth century. In the second place, though, there is the inveterate topos of associating gay acts or
persons with fatalities vastly broader than their own extent: if it is ambiguous whether every denizen of the obliterated Sodom was a sodomite, clearly not every Roman of the late Empire can have been so, despite Gibbon's connecting the eclipse of the whole people to the habits of a few. Following both Gibbon and the Bible, moreover, with an impetus borrowed from Darwin, one of the few areas of agreement among modern Marxist, Nazi, and liberal capitalist ideologies is that there is a peculiarly close, though never precisely defined, affinity between same-sex desire and some historical condition of moribundity, called "decadence," to which not individuals or minorities but whole civilizations are subject. Bloodletting on a scale more massive by orders of magnitude than any gay minority presence in the culture is the "cure," if cure there be, to the mortal illness of decadence.

If a fantasy trajectory, utopian in its own terms, toward gay genocide has been endemic in Western culture from its origins, then, it may also have been true that the trajectory toward gay genocide was never clearly distinguishable from a broader, apocalyptic trajectory toward something approaching omnicide. The deadlock of the past century between minoritizing and universalizing understandings of homo/heterosexual definition can only have deepened this fatal bond in the heterosexist *imaginaire*. In our culture as in *Billy Bud*, the phobic narrative trajectory toward imagining a time *after the homosexual* is finally inseparable from that toward imagining a time *after the human*; in the wake of the homosexual, the wake incessantly produced since first there *were* homosexuals, every human relation is pulled into its shining representational furrow.

Fragments of visions of a time *after the homosexual* are, of course, currently in dizzying circulation in our culture book published in 1990 -Alec. One of the many dangerous ways that AIDS discourse seems to ratify and amplify preinscribed homophobic mythologies is in its pseudo-evolutionary presentation of male homosexuality as a stage doomed to extinction (read, a phase the species is going through) on the enormous scale of whole populations.26 The lineaments of openly genocidal malice behind this fantasy appear only occasionally in the respectable media, though they can be glimpsed even there behind the poker-face mask of our national experiment in laissez-faire medicine. A better, if still deodorized, whiff of that malice comes from the famous pronouncement of Pat Robertson: "AIDS is God's way of weeding his garden." The saccharine lustre this dictum gives to its vision of devastation, and the ruthless prurience with which it misattributes its own agency, cover a more fundamental contradiction: that, to rationalize complacent glee at a spectacle of what is imagined as genocide, a proto-Darwinian process of natural selection is being invoked--in the context of a Christian fundamentalism that is not only antievolutionist but recklessly oriented toward universal apocalypse. A similar phenomenon, also too terrible to be noted as a mere irony, is how evenly our culture's phobia about HIV-positive blood is kept pace with by its rage for keeping that dangerous blood in broad, continuous circulation. This is evidenced in projects for universal testing, and in the needle-sharing implicit in William Buckley's now ineradicable fantasy of tattooing HIV-positive persons. But most immediately and pervasively it is evidenced in the literal bloodbaths that seem to make the point of the AIDS-related resurgence in violent bashings of gays--which, unlike the gun violence otherwise ubiquitous in this culture, are characteristically done with two-by-fours, baseball bats, and fists, in the most literal-minded conceivable form of body-fluid contact.

It might be worth making explicit that the use of evolutionary thinking in the current wave of utopian/genocidal fantasy is, whatever else it may be, crazy sic. Unless one believes, first of all, that same-sex object-choice across history and across cultures is *one thing* with *one cause*, and, second, that its one cause is direct transmission through a nonrecessive genetic path--which would be, to put it gently, counter-intuitive--there is no warrant for imagining that gay populations, even of men, in post-AIDS generations will be in the slightest degree diminished. Exactly *to the degree* that AIDS is a gay disease, it's a tragedy confined to our generation; the long-term demographic depredations of the disease will fall, to the contrary, on groups, many themselves direly endangered, that are reproduced by direct heterosexual transmission.

Unlike genocide directed against Jews, Native Americans, Africans, or other groups the disabled -Alec, then, gay genocide, the once-and-for-all eradication of gay populations, however potent and sustained as a project or fantasy of modern Western culture, is not possible short of the eradication of the whole
human species. The impulse of the species toward its own eradication must not either, however, be underestimated. Neither must the profundity with which that omnicidal impulse in entangled with the modern problematic of the homosexual: the double bind of definition between the homosexual, say, as a distinct *risk group*, and the homosexual as a potential of representation within the universal.27 As gay community and the solidarity and visibility of gays as a minority population are being consolidated and tempered in the forge of this specularized terror and suffering, how can it fail to be all the more necessary that the avenues of recognition, desire, and thought between minority potentials and universalizing ones by opened and opened and opened?

The sacralization of the Child as an idol of reproductive futurism depends on the sacrifice of the queer. Privileging large scale impacts over the systemic violence outlined in our criticism is the kind of bankrupt rationale that legitimizes violence in the first place.
Edelman 2004 (Lee Edelman, Prof. English at Tufts University, “No Future: Queer Theory and the Death Drive,” 2004, pp. 28-31)

Bernard Law, the former cardinal of Boston, mistaking (or maybe understanding too well) the degree of authority bestowed on him by the signifier of his patronymic, denounced in 1996 proposed legislation giving health care benefits to same-sex partners of municipal employees. He did so by proclaiming, in a noteworthy instance of piety in the sky, that bestowing such access to health care would profoundly diminish the marital bond. “Society,” he opined, “has a special interest in the protection, care and upbringing of children. Because marriage remains the principal, and the best, framework for the nurture, education and socialization of children, the state has a special interest in marriage.” With this fatal embrace of a futurism so blindly committed to the figure of the Child that it will justify refusing health care benefits to the adults that some children become, Law lent his voice to the mortifying mantra of a communal jouissance that depends on the fetishization of the Child at the expense of whatever such fetishization must inescapably queer. Some seven years later, after Law had resigned for his failure to protect Catholic children from sexual assault by pedophile priests, Pope John Paul II returned to this theme, condemning state-recognized same-sex unions as parodic versions of authentic families, “based on individual egoism” rather than genuine love. Justifying that condemnation, he observed, “Such a ‘caricature’ has no future and cannot give future to any society.” Queers must respond to the violent force of such constant provocations not only by insisting on our equal right to the social order’s prerogatives, not only by insisting on our equal right to the social order’s coherence and integrity, but also by saying explicitly what Law and the Pope and the whole of the Symbolic order for which they stand here anyway in each and every expression or manifestation of queer sexuality: Fuck the social order and the Child in whose name we’re collectively terrorized; fuck annie; fuck the waif from Les Mis; fuck the poor, innocent kid on the Net; fuck laws both with capital ls and with small; fuck the whole network of symbolic relations and the future that serves as its prop.
We might like to believe that with patience, with work, with generous contributions to lobbying groups or generous participation in activist group so generous doses of legal savvy and electoral sophistication, the future will hold a place for us – a place at the political table that won’t have to come at the cost of the places we seek in the bed or the bar or the baths. But there are no queers in that future as there can be no future for queer, chosen as they are to bear the bad tidings that there can be no future at all: that the future, as Annie’s hymn to the hope of  “Tomorrow” understands, is “always / A day / Away.” Like the lover son Keat’s Grecian urn, forever “near the goal” of a union they’ll never in fact achieve, we’re held in thrall by a future continually deferred by time itself, constrained to pursue the dream of a day when today are one. That future is nothing but kid stuff, reborn each day to screen out the grave that gapes from within the lifeless letter, luring us into, ensnaring us in, reality's gossamer web. Those queered by the social order that projects its death drive onto them are no doubt positioned to recognize the structuring fantasy that so defines them. But they're positioned as well to recognize the irreducibility of that fantasy and the cost of construing it as contingent to the logic of social organization as such. Acceding to this figural identification with the undoing of identity, which is also to say with the disarticulation of social and Symbolic form, might well be described, in John Brenkman's words, as
"politically self-destructive."33 But politics (as the social elaboration of reality) and the self (as mere prosthesis maintaining the future for the figural Child), are what queerness, again as figure, necessarily destroys — necessarily insofar as this " s e l f " is the agent of reproductive futurism and this "politics" the means of its promulgation as the order of social reality. But perhaps, as Lacan's engagement with Antigone in Seminar 7 suggests, political self-destruction inheres in the only act that counts as one: the act of resisting enslavement to the future in the name of having a life. If the fate of the queer is to figure the fate that cuts the thread of futurity, if the jouissance, the corrosive enjoyment, intrinsic to queer (non)identity annihilates the fetishistic jouissance that works to consolidate identity by allowing reality to coagulate around its ritual reproduction, then the only oppositional status to which
our queerness could ever lead would depend on our taking seriously the place of the death drive we're called on to figure and insisting, against the cult of the Child and the political order it enforces, that we, as Guy Hocquenghem made clear, are "not the signifier of what might become a new form of 'social organisation,' " that we do not intend a new politics, a better society, a brighter tomorrow, since all of these fantasies reproduce the past, through displacement, in the form of the future. We choose, instead, not to choose the Child, as disciplinary image of the Imaginary past or as site of a projective identification with an always impossible future. The queerness we propose, in Hocquenghem's words, "is unaware of the passing of generations as stages on the road to better living. It knows nothing about 'sacrifice now for the sake of future generations' . . . it knows that civilisation alone is mortal."34 Even more: it delights in that mortality as the negation of everything that would define itself, moralistically, as pro-life. It is we who must bury the subject in the tomb-like hollow of the signifier, pronouncing at last the words for which we're condemned should we speak them or not: that m are the advocates of abortion; that the Child as futurity's emblem must die; that the future is mere repetition and just as lethal as the past. Our queerness has nothing to offer a Symbolic that lives by denying that nothingness except an insistence on the haunting excess that this nothingness entails, an insistence on the negativity that pierces the fantasy screen of futurity, shattering narrative temporality with irony's always explosive force. And so what is queerest about us, queerest within us, and queerest despite us is this willingness to insist intransitively—to insist that the future stop here. 

Our alternative is queer apocal(o)ptic/ism: this is the relentless problematization of the Symbolic, and all imagery and idolatry associated with reproductive futurism. Apocal(o)ptic/ism begins at the level of the self and branches out to capture the apocalyptic moments of destruction wherein the underlying structures of heteronormative hegemony are disrupted.
Giffney 2008 (Noreen Giffney, Proffessor at University College Dublin Ireland, “Queer Apocal(o)ptic/ism: The Death Drive and the Human,” Published in “Queering the Non/Human, 2008, pp 57-58)

What characterises queer apocal(o)ptic/ism? It is queer's relentless questioning of all categorical imperatives, including the ontology Queer itself. The unremitting desire to undo, disrupt and make trouble for norms. The recognition that queer is transitory and momentary and thus might be superseded or become defunct as an interpretative tool at some future date, as well as the dedication to examining the notion of utility itself. It is queer's commitment to the here and now, the present, not putting faith in the always postponed future but in making an immediate intervention. It is the anti-assimilationist bent in queer theory, the activist strain with its refusal to be defined by or in terms set down by the dominant culture in any given situation. It points to the fact that queer is brought into being through acts of resistance, the recognition of the potential futility of resistance because of the norm's propensity for cooption and reinvention, but the drive towards resistance all the same. It is the trace of queer's investments in deconstruction and psychoanalysis, the refusal to normative coherence as fantasy and the making visible of the instability that constitutes any one thing. It characterises queer's dedication to end things and traumatic events, its commitment to death — whether it is the mournful rage of activists in response to queer deaths arising from suicide, HIV/AIDS or queer bashings; the theorist's inventiveness to the point of unintelligibility in an attempt to cast off the psychical death wrought by the identitarian strai(gh)tjacket (Haver 1997), or the anarchic proclamations of death to the compulsions of heteronormativity. It is the queer embodiment of 'the death-drive, always present in any vital process'
(Freud 2003/1933, 98). Queer itself is haunted by the death drive, driven both towards its own 'death' and by the knowledge that it will — must - end; towards a time when it will be either superseded or no longer useful, needed, required, or desired (Butler 1993, 228). Queer apocal(o)ptic/ism also encapsulates the apocalyptic moments at which the death drive becomes the destruction drive in the service of shattering an imposing illusion produced as a shifting signifier of heteronormative hegemony. In this, queer apocal(o)ptic/ism begins at the level of the self. It refers to an unremitting self-interrogation, the constant production of unease at the level of identification - unsettling the very desire for social recognition as an identifiable subject — in the realisation that 'queer must insist ... on disturbing ... and on queering ourselves and our investment in social organization. For queerness can never define an identity; it can only ever disturb one' (Edelman 2004,17).

Tournament: Grapevine | Round: 2 | Opponent: x | Judge: x

Climate change is happening now and it’s bad, but not too late.

McKie 16

~Robin McKie Observer science editor. "Scientists warn world will miss key climate target" The Guardian. August 6, 2016.~ https://www.theguardian.com/science/2016/aug/06/global-warming-target-miss-scientists-warn**
Leading climate scientists have warned that the Earth is perilously close to breaking through a
AND
5C limit will be extremely difficult, say scientists, given these rises. 

Closing nuclear plants leads to increased fossil fuel use.

Roston 15

~Eric Roston, writer for Bloomberg, "Why Nuclear Power Is All but Dead in the U.S." Bloomberg News, April 15, 2015~
Say what? The U.S. achieved fission before anybody else. It
AND
to figure out nuclear if that envelope is to mean anything to us." 

Shifting away from fossil fuels to cleaner energy is key to staying below the 1.5 C changed needed.

McKie 2

~Robin McKie Observer science editor. "Scientists warn world will miss key climate target" The Guardian. August 6, 2016.~ https://www.theguardian.com/science/2016/aug/06/global-warming-target-miss-scientists-warn**
These alarming figures will form the backdrop to the Intergovernmental Panel on Climate Change talks
AND
in Boulder, Colorado. "That is a tall order, however."

Wind and solar energy cannot provide the power the US needs – nuclear power is key.

Mooney 16

~Chris Mooney, reporter, The Washington Post, "Clean energy is at a critical turning point, and wind and solar may not be enough" July 7, 2016~
That’s a very good thing — but even a doubling of wind and solar likely
AND
Solar, in contrast, is much more intermittent. So is wind.

Arctic warming harms indigenous peoples the most.

Crump 08

(John Crump is the director of GRID-Arenal, an affiliate organization of the United Nations Environment Programme (UNEP) that collects environmental knowledge, "Snow, Sand, Ice, and Sun: Climate Change And Equity In The Arctic And Small Island Developing States", ~ ~ http://www.wcl.american.edu/org/sustainabledevelopment/2008/08summer.pdf~~)**
While the scientific consensus on the impacts of climate change on vulnerable regions like the
AND
is being used to supplement hunters’ environmental knowledge.17