Chicago Debate League 2013/14 Core Files
AC: Critical Immigration Affirmative 170
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1AC: Critical Immigration Affirmative 1706) The struggle must begin with the institution where we as debaters have the most access. The education system is infused by Whiteness passed off as objectivity. In order to break this system down, we offer personal experience that challenges dominant constructions of identity and race. HUBER, 10 [Lindsay; Assistant Professor in Social and Cultural Analysis of Education (SCAE) in the College of Education at California State University – Long Beach; “Suenos Indocumentados: Using LatCrit to Explore the Testimonios of Undocumented and U.S. born Chicana College Students on Discourses of Racist Nativism in Education," Dissertation at UCLA available via ProQuest; UMI Number: 3405577] Masking the stark racial inequalities present in the U.S. with notions of meritocracy and racial colorblindness protects, what Lipsitz (2006) describes as a possessive investment in whiteness that protects white privilege, perpetuates racism and ensures racial inequality (Marable, 2002; Bonilla-Silva, 2003; Bell, 2004). Critical scholarship, as such named here, has established that race and racism affect the lives of People of Color. Understanding race as a vehicle to allocate and deny power, knowledge and rights to particular groups of people through racism, demonstrates the significance in examining how race and racism can mediate the daily experiences of People of Color. Moreover, this understanding demonstrates the significance of utilizing a theoretical framework that allows researchers to expose and understand how race, racism and other forms of power are strategically used to subordinate People of Color in the U.S. As much as the previous scholarship on race suggest, research must operate to expose racism and disrupt racist structures, practices and discourses that maintain and perpetuate racial inequality. Critical Race Theory and specifically in this study, Latina/o Critical Race Theory aims to achieve these goals. Critical Race Theory & Latina/o Critical Race Theory Critical Race Theory, or CRT, emerged in the 1980's seeking to examine race and racism in the U.S. legal system (Yosso, 2006). Critical race legal scholars used this framework to challenge oppression and the status quo and introduced a new way of thinking about race and racism in the law, with an overall goal in achieving racial justice. Solorzano and other educational researchers utilize a Critical Race Theory framework in education to highlight the prominent role of race and racism in education systems and institutions. This framework is incorporated into educational research to identify the existence of race and racism and its affects on People of Color within education institutions. Examining these issues through a critical race analysis allows for and enables researchers to work towards the elimination of racism. Applying Critical Race Theory also works to eliminate the subordination of groups as defined by class, gender and sexual orientation, the overall goal of Critical Race Theory. Solorzano and Yosso (2001) describes the five elements central to a critical race theoretical framework in education, which include, "(1) the centrality and intersectionality of race and racism; (2) the challenge to dominant ideology; (3) the commitment to social justice; (4) the importance of experiential knowledge; and (5) the use of interdisciplinary perspectives"(pg. 596). Through these elements the researchers describe how other forms of subordination such as class and gender intersect with race and racism and must be examined to understand the experiences of People of Color. In order to explore the experiences of People of Color in education systems we must reject the false claims that education systems function based on values of "objectivity, meritocracy, color-blindness, race neutrality and equal opportunity"(Solorzano and Yosso, 2001, 597). As a result, we must work toward producing research that is sensitive to the experiences of People of Color and to eliminate oppressive conditions by empowering ethnic minority communities. 1AC: Critical Immigration Affirmative 1717) Racism cannot be tolerated in any amount. At every opportunity presented, you have a moral obligation to reject racism even if it can never be solved because a world with unchecked racism makes every negative impact inevitable. MEMMI, 2000 [Albert; Professor Emeritus of Sociology at University Of Paris, RACISM, pp.163-165] The struggle against racism will be long, difficult, without intermission, without remission, probably never achieved, yet for this very reason, it is a struggle to be undertaken without surcease and without concessions. One cannot be indulgent toward racism. One cannot even let the monster in the house, especially not in a mask. To give it merely a foothold means to augment the bestial part in us and in other people which is to diminish what is human. To accept the racist universe to the slightest degree is to endorse fear, injustice, and violence. It is to accept the persistence of the dark history in which we still largely live. It is to agree that the outsider will always be a possible victim (and which man is not himself an outsider relative to someone else?). Racism illustrates in sum, the inevitable negativity of the condition of the dominated; that is it illuminates in a certain sense the entire human condition. The anti-racist struggle, difficult though it is, and always in question, is nevertheless one of the prologues to the ultimate passage from animality to humanity. In that sense, we cannot fail to rise to the racist challenge. However, it remains true that one’s moral conduct only emerges from a choice: one has to want it. It is a choice among other choices, and always debatable in its foundations and its consequences. Let us say, broadly speaking, that the choice to conduct oneself morally is the condition for the establishment of a human order for which racism is the very negation. This is almost a redundancy. One cannot found a moral order, let alone a legislative order, on racism because racism signifies the exclusion of the other and his or her subjection to violence and domination. From an ethical point of view, if one can deploy a little religious language, racism is “the truly capital sin.”fn22 It is not an accident that almost all of humanity’s spiritual traditions counsel respect for the weak, for orphans, widows, or strangers. It is not just a question of theoretical counsel respect for the weak, for orphans, widows or strangers. It is not just a question of theoretical morality and disinterested commandments. Such unanimity in the safeguarding of the other suggests the real utility of such sentiments. All things considered, we have an interest in banishing injustice, because injustice engenders violence and death. Of course, this is debatable. There are those who think that if one is strong enough, the assault on and oppression of others is permissible. But no one is ever sure of remaining the strongest. One day, perhaps, the roles will be reversed. All unjust society contains within itself the seeds of its own death. It is probably smarter to treat others with respect so that they treat you with respect. “Recall,” says the bible, “that you were once a stranger in Egypt,” which means both that you ought to respect the stranger because you were a stranger yourself and that you risk becoming once again someday. It is an ethical and a practical appeal – indeed, it is a contract, however implicit it might be. In short, the refusal of racism is the condition for all theoretical and practical morality. Because, in the end, the ethical choice commands the political choice. A just society must be a society accepted by all. If this contractual principle is not accepted, then only conflict, violence, and destruction will be our lot. If it is accepted, we can hope someday to live in peace. True, it is a wager, but the stakes are irresistible. 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