Tournament: Contact | Round: 1 | Opponent: Contact | Judge: Contact
For cites, questions, or anything else, send me an email at priyapkukreja@gmail.com or message me on Facebook.
Pronouns: She/her

Tournament: TOC | Round: 1 | Opponent: LHP JW | Judge: Isis Davis-Marks

"Man" does not just refer to a particular gender, but to the composite racialized gendered ableized assemblage of humanity that structures our life-worlds. Man has speech. Man has voice. But Man does not hear our speech. There is an empathetic disconnect between the media and the black woman wailing who has just lost her child. Man does not see her. He does not empathize with her as a mother who had a child ripped away from her, but rather, as the mother of a criminal. Society does not register her screams as legitimate pain, but as the animalistic groans that do not lie in our scope of empathy.

We are simply flesh. Man considers himself distinct from flesh, because flesh is the human body stripped of its humanity, no more than just meat packaged in skin. From the view of the world Man controls, flesh is empty, abject, immobile, death. An object.

White Being, Civilization, Modernity, Man, White supremacist ableist cisheteropatriarchal capital. All synonyms to explain who and what writes the scripts of being that mobilize dominant epistemes that necessitate violence as a condition of existence. I refuse to find commonality and points of cooperation with these multifaceted forms of oppression. Is it really that confusing to you?

Rodriguez and Goonan 16 (Dylan Rodriguez, Professor of the Department of Ethnic Studies at UC Riverside, PhD in Ethnic Studies from UCal Berkeley,  Casey Goonan, editor with True Leap Press, "Policing and the Violence of White Being: An Interview with Dylan Rodríguez," http://www.theblackscholar.org/policing-violence-white-interview-dylan-rodriguez/)
I am against "unity"—militantly so—and full of desire for radical
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thrive as the descendants of our particular, differentiated conditions of historical vulnerability?

But beyond Man's perceptive capabilities, beyond Man's way of knowing, flesh radiates queer vibes, moving at frequencies unintelligible to Man's concepts of "agency," "voice," and "speech." And best of all, Man can never achieve the elusive promise of impossible freedoms that are the condition of flesh's worlds.

With that in mind, how can Man achieve "free" "speech" if speech is the condition of unfreedom, of being stranded in the past, present and future apocolypses of Man's world. Instead, I choose to project myself into the un-human future, to explore the stars that so many of you all will never reach.

James 14 (Robin James, PhD, associate professor of philosophy at UNC Charlotte, November 26, 2014, "Notes on Weheliye's Habeas Viscus: Or Why Some Posthumanisms are Better than Others," https://www.its-her-factory.com/2014/11/notes-on-weheliyes-habeas-viscus-or-why-some-posthumanisms-are-better-than-others/)
Queer vibes/frequencies/motion When considered only from the visual plane of Cartesian
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situations, to project ourselves into an un-predetermined, inconceivable world.

Thus the advocacy: I affirm the value inherent in the conceptualization of speech that exceeds Man through habeas viscous. Instead of trying to assimilate into the voice of Man, we weaponize our noise and embrace its illegibility. We use the noise, the buzzing of habeas viscous to access the freedoms that lie on frequencies beyond man's vibes and access other dimensions, other ways of living that are vibrant for us.

Universities do not exist as singular, physical, and legalistic infrastructures but as networked ecologies enmeshed in power relations, producing partial knowledges through transmission of ideas from individual to individual. Similarly, debate is a formative space. What we learn here reverberates across time and space in indeterminate ways, foreclosing or facilitating potential worlds that affirm or negate life that dis-aligns from Man. Therefore, you must prioritize the proximate and interpersonal politics of the now.

Hunter et al 14 (lisahunter, Wayne Smith, elke emerald, lisahunter researches and teaches about movements, subjectivities, epistemology, research methods, gender and sexuality, Wayne Smith is a Senior Lecturer in the Faculty of Education in New Zealand, elke emerald is a senior lecturer in the School of Education and Professional Studies in Australia, November 13, 2014, https://books.google.com/books?id=jxpWBQAAQBAJandpg=PA40andlpg=PA40anddq=power+operates+in+universities+to+determine+participants,+status,+knowledge+productionandsource=blandots=GUM6tGgFj0andsig=p6_Kj73Q4gzC7rRa2MWMY-qKdnsandhl=enandsa=Xandved=0ahUKEwiNtLuc28bTAhWL5oMKHT0gCOAQ6AEIVjAG~#v=onepageandq=power20operates20in20universities20to20determine20participants2C20status2C20knowledge20productionandf=false)
The logic of practice underpinning physical culture in universities I take a philosophical position that
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market-driven universities, scientific-research outputs are the valued currency.

The role of the ballot is to disalign from Man's Copernican Sun - a metaphor to understand how man's dominant episteme creates one way of being in this world, one that creates the narrow conceptions of Man, subjectivity, and existence. We cannot abide to notion of the Man's White Being if we want to survive. Instead, we must resist the desire to come together with the white being and weaponized our differences through disalignment.

The fleshy excess of the AC performs disequilibrium with Man's world – eshewing respectable knowledge, practice, and theory facilitates ideological ways of living that disrupt claims of universal humanistic existence.

I refuse Man's bargain for respectable inclusion that comes at the cost of self-mutilation. Sanitized models of the AC's politics that are "predictable" for Man's world sacrifice liberation for short-term comfort – Instead, we should dare to look towards an ideology beyond Man.

James 14 (Robin James, PhD, associate professor of philosophy at UNC Charlotte, November 26, 2014, "Notes on Weheliye's Habeas Viscus: Or Why Some Posthumanisms are Better than Others," https://www.its-her-factory.com/2014/11/notes-on-weheliyes-habeas-viscus-or-why-some-posthumanisms-are-better-than-others/)
These modes of relation eschew stabilization into a consistent, thematizable practice legible to academic
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situations, to project ourselves into an un-predetermined, inconceivable world.

So join me beyond the Copernican sun, projecting ourselves into the stars that exist along frequencies in galaxies dis-aligned from man's world. It may seem daring, even irrational, but our survival has never been promised, even in spaces like debate.

Tournament: Glenbrooks | Round: 1 | Opponent:  | Judge: 

1AC

The police officer stands at the dividing line, the border, bolstered by order barracks and law stations. The officer guards the separation between two worlds, one of the colonizer and the other of those who dwell on the fringes of the border. There is no need to mask domination because police violence is justified with the clear conscious of a law enforcer.

The police force is a tool manifested in colonial formations. The discursive regime created by colonial structures is woven into the language of modernity – it ties the history and purpose of the police to the subjugation of people based on the intensification of their differences. This type of rhetorical and ideological domination exposes the inability of postcolonial structures to disentangle themselves from their original formations.

Camille Casmier. 2015 10 June. "The Coloniality of Post-Colonial Police Violence". Pg 1-2. Northwestern English and Film Undergraduate.
In Ferguson, Missouri, a young black man is shot dead in the street
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obligation dissipates and the formation of a violent and militant police force begins.

The colonist continues to fabricate the colonized subject. They create a fiction built around a white male conception of humanity and citizenship. The rhetoric of modernity glorifies salvation to further a universal agenda of knowledge that forces marginalized groups to assimilate to western subject hood. The only way to dismantle the colonial underpinnings is by exposing the narrative. Changing law is pointless unless we change the ideology behind them.

Walter Mignolo, 2006. "Citizen Knowledge and the Limits of Humanity"
When the idea of "citizenship" came into view—and was linked to
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right, the left, and the center) took away from them. 

And the impact - westernization is scripted into the contemporary narrative and structures of coloniality present us with unending genocide. Radical abolition is our only option.

Rodriguez '8 ~2008, Dylan Rodriguez is an Assistant Professor at University of California Riverside, Abolition Now! p.93-94~
We are collectively witnessing, surviving, and working in a time of unprecedented state
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radically addresses the moral, cultural, and political premises of these wars. 

Thus, I affirm epistemic disobedience to limit the systems of immunity that uphold police power and rupture the normalization of the colonial matrix.

The 1AC enactment of epistemic disobedience ruptures coloniality by challenging the rhetoric of modernity and providing a counter-energy to combat it – we are a necessary criticism of hegemonic structures of knowledge that maintain the liberal promises of reform. We open up the possibility to build knowledge that supersedes Western ideology by creating cracks in academic spaces - spatial paradigmatic breaks of epistemic disobedience.

Walter Mignolo, 2011. "Epistemic Disobedience and the Decolonial Option: A Manifesto" Transmodernity (Fall 2011). Pg 44-50.
But the basic formulation of decolonial delinking (e.g., desprendimiento) was
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then, is clear: the destruction of the coloniality of world power. 

The role of the ballot is to resist the colonial power knowledge matrices that lay the foundation of violence.

The only way to question the current colonial formation is to rupture the assumptions that maintain its legitimacy. We must enact an epistemic and linguistic intervention of the decolonial project to change the terms of the conversation.

Walter Mignolo. 2009. "Epistemic disobedience, independent thoughts and decolonial freedom."
The introduction of geo-historical and bio-graphical configurations in processes of knowing
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a detached observed but as the intervention of a de-colonial thinker.

Colonial violence is normalized in the classroom and educational spaces like debate – this makes institutions inaccessible to marginalized people and justifies continued violence in the name of progress. Debate is uniquely key to open up spaces that sever from western epistemologies and empower cultural and racial differences.

Sefa Dei and Stanley Doyle-Wood, 2007. "Knowledges and Multiple Knowings" The Praeger Handbook of Education and Psychology.
As Philip Corrigan (1990, p. 156) has rightly pointed out schools
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of the physical subjugation, language was the means of the spiritual subjugation."

Tournament: Middleton | Round: 1 | Opponent:  | Judge: 

I value justice.

The criterion is resisting structural violence.

First, structural violence breeds moral exclusion –constructs a divide between groups of people, deeming them as either worthy or unworthy of ethical consideration.

Winter and Leighton in 1999 (Deborah DuNann Winter and Dana C. Leighton. Winter: Psychologist that specializes in Social Psych, Counseling Psych, Historical and Contemporary Issues, Peace Psychology. Leighton: PhD graduate student in the Psychology Department at the University of Arkansas. Knowledgable in the fields of social psychology, peace psychology, and ustice and intergroup responses to transgressions of justice) (Peace, conflict, and violence: Peace psychology in the 21st century. Pg 4-5)
Finally, to recognize the operation of structural violence forces us to ask questions about
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structural violence, can also be used to empower citizens to reduce it.

Second, oppressive structures skew our understanding of other people and biases our notions of justice. Resisting structural violence is key to making correct ethical judgements and avoiding epistemic violence on others.

James R. Cochrane, 2002  Director of Research Institute on Christianity in South Africa, University of Cape Town. Written for a volume reflecting on the failures and challenges of the United Nations Summit on Racism, Racial Discrimination, Xenophobia and Related Intolerance held in Durban, South Africa in 2001) "The Epistemic Violence of Racism: Hidden Transcripts of Whiteness"
I will answer the latter question by dealing with the former, and I will
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" culture which is seen as the foundation of the global culture.¬

Third, understanding that ethics arise from social situations is necessary to form a correct ethical theory. Theorizing and abstraction that is common in philosophy is based in dominant cultural conceptions and ignores that social location affects oppressed people's subject position – we should instead adopt a theory of justice that is based on the reality of people's situations and the structural violence they face.

Charles W. Mills, 2004 "Ideal Theory as Ideology"
The crucial common claim—whether couched in terms of ideology and fetishism, or
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in people's situations.
Thus, the criterion is resisting structural violence.

Contention 1 is opening avenues for structural change.

Sub A - Criminalization and profiling proliferate violence against black Americans that is normalized through the law. Police misconduct and brutality is structural and legally justified.

Zsanae Lewis. 11/11/16. "Police Brutality: A Problem Not Going Away" Fayobserver. http://www.fayobserver.com/blogs/community/view_from_fsu/police-brutality-a-problem-not-going-away/article_e8a46436-a810-11e6-bbb3-27317da1a6bc.html
Police have a duty to protect and serve individuals of the United States of America
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for senseless deaths and officers not being convicted of criminal acts of murder.

And the best way to create a locus point of change is the affirmative. Limiting qualified immunity creates structural and behavioral change amongst police officers. The affirmative creates a form of perceptual accountability by holding police officers to a higher standard.

Sam Wright. Nov 3 2015. "Want to Fight Police Misconduct? Reform Qualified Immunity." Above the Law. http://abovethelaw.com/2015/11/want-to-fightpolice-misconduct-reform-qualified-immunity/
Recently, police have been killing and otherwise abusing people of color with what seems
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want to see justice done, we should push to make it happen.

This type of accountability is key to amending societal problems with police misconduct. Limiting qualified immunity leads to a better relationship between the police and the community, acting as a crucial first step for generating support for de-escalation training, higher reporting of crime, and a decrease in police brutality.

Lindsey De Stefan, 2017. ""No Man Is Above the Law and No Man Is Below It:" How Qualified Immunity Reform Could Create Accountability and Curb Widespread Police Misconduct" (2017). Law School Student Scholarship. Paper 850. 11/11/16. http://scholarship.shu.edu/student_scholarship/850
The Court could also accept that its attempts at a general standard for all classes
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most immediate way to rebuild trust and begin healing the citizen police relationship.

Sub B - The process of limiting qualified immunity spurs a form of discursive resistance about repressive police practices. The importance of a legislative ruling lies in generating a national debate about current police practices – this mobilizes the public into identifying further reforms that act as the springboard for resistance.

Darius Charney, Sept 29 2010 September 29, 2010. Darius Charney was the lead counsel of Floyd v. City of New York. Jesus Gonzalez is a a Community Organizer with Make the Road New York. David Kennedy is a professor specializing in crime prevention, developed the Operation Ceasefire group violence intervention in Boston, MA and the High Point Model drug market intervention in High Point, NC. Noel Leader is a former member of the NYPD and founder of 100 Blacks In Law Enforcement Who Care. Robert Perry is legislative director and is principal lobbyist of the New York Civil Liberties Union. "SUSPECT FITS DESCRIPTION: RESPONSES TO RACIAL PROFILING IN NEW YORK CITY" Panel Discussion. 14 N.Y. City L. Rev. 57. Lexis.~
ROBERT PERRY: Let me suggest that there may be sort of a political opening
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the light of a very rough history. That would be my response.

Contention 2 is legal restructuring.

Qualified immunity sustains nothing more than legal tinkering – it stabilizes the status quo and crushes opportunities for broader change, diffuses conflict that could inspire change, and uses civil rights law to veil underlying problems.

Hassel, Diana. 1999. (Associate Professor, Roger Williams University School of Law. B.A. 1979, Mount Holyoke College; J.D. 1985, Rutgers, the State University of New Jersey. Newark. Assistant United States Attorney, Southern District of New York) "Living a Lie: The Cost of Qualified Immunity" Missouri Law Review.
Current qualified immunity doctrine serves as a means to diffuse conflict. Without a clear
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can develop into an obstacle to the very aims it professes to accomplish. 

The solution to this is limiting qualified immunity. Alterations to qualified immunity spur incentive for legal change. They force systems to reevaluate the extent of their civil rights laws and set precedents that allow the law to be refined.

Kirkpatrick 2011 (Michael T. Kirkpatrick and Joshua Matz "AVOIDING PERMANENT LIMBO: QUALIFIED IMMUNITY AND THE ELABORATION OF CONSTITUTIONAL RIGHTS FROM SAUCIER TO CAMRETA (AND BEYOND)," Fordham Law Review, Vol. 80, pg. 644; 2011)
Qualified immunity doctrine has undergone a series of marked transformations over the past few decades
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the debates that have kept qualified immunity doctrine in a state of flux.