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Queer Anarchism: Walter Payton



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Queer Anarchism: Walter Payton




Exact Plan Text: Plan text is N/A

(Card Tag) Vote affirmative to endorse queer temporality – traditional Chinese conceptions of progress as a linear phenomenon necessitate violent forms of reproductive futurity – we advocate a reversal of the dynastic cycle, a non-linear, chaotic, and very, very queer interpretation of the way in which time operates


Advantages/Harms (with explanation):

Chinese society, and the world writ large are structured by the logic of reproductive futurism, placing a symbolic value upon bodies who can populate such a future, which requires the extermination of bodies who cannot populate such a future. This model of violence is intimately bound up within the logic of the legal system, and so we say that we should respond by adopting an ethical orientation against such models of politics. The full text of all of the evidence is located here https://hspolicy.debatecoaches.org/Walter+Payton/Sherman-Weese+Aff


Solvency Mechanisms:

We say that re-orienting the way in which we understand the Chinese dynastic cycle provides a means of altering our relationship to politics of futurity, deconstructing notions of normative pedagogy as a process and not a product, advocating for non-linear and non-teleological models of politics


1AC Cite List:

Chinese society is founded in the image of the child – from the outright criminalization of queerness under Mao to the family planning policies of Xi, reproductive futurism has shaped the nation’s drive for absolute productivity and neoliberal economization – every attempt at progression necessarily requires the creation of heterosexualized subjects and the extermination of queer bodies


Zhang, 16 [Charlie Yi, assistant professor of Gender and Women’s Studies at the University of Kentucky, “Queering the National Body of Contemporary China,” Journal of Women Studies, vol. 37 no. 2, pg. 1-26, //MW]

As the foregoing discussions indicate, what sets socialist and contemporary China apart from each



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frequently unrecognized, providing the hidden but stabilized anchorage for China’s social transformation.

Reproductive futurity is not only the guiding force behind Chinese society but that of modernity as a whole – the image of the child has become the telos of the entire social order, rendering queerness the signifier of death in the process – anti-queer violence manifests itself through panoptic self-regimentation as queers are forced to mold themselves into normative, acceptable subjects


Hird, 08 [Myra J, professor of Sociological Theory and Social Theory at Oxford, “Queering the Non/Human”, pg. 63-67, //MW]

The death drive is beyond linguistic expression, it is ‘the inarticulable surplus that

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consequences of grounding reality in denial of the drive’ (2004, 17).

Here’s our argument – forms of futurity reliant on the sacrilization of the child are violent acts that necessarily require the extermination of queer bodies


Mary Nardini Gang, 09 [criminal queers from Milwaukee, “Toward the Queerest Insurrection,” pg. 7-10, //MW]

Cops beat us on the streets and our bodies are being destroyed by pharmaceutical companies

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queer people is intrinsically tied to the annihilation of capitalism and the state.

Vote affirmative to endorse queer temporality – traditional Chinese conceptions of progress as a linear phenomenon necessitate violent forms of reproductive futurity – we advocate a reversal of the dynastic cycle, a non-linear, chaotic, and very, very queer interpretation of the way in which time operates


Day, 16 [Iyko, Associate Professor of English Chair, Critical Social Thought, “Alien Capital: Asian Racialization and the Logic of Settler Colonial Capitalism,” pg. 65-7, //MW]

Departing from an ordered, sequential, and linear vision of time, Fung and

AND


excess that capital ... always needs but can never quite control or domesticate."

We’ll conclude with a message from our sponsors –


[Frederick C. Corey, Thomas K. Nakayama, 2012, “deathTEXT,” pg. 23-24, //MW]

Death became them.

This is an essay about newness, the nonnewness of

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have children, embrace grandchildren, and die surrounded by our loving families.

Debate should serve as a space for deconstructivist queer pedagogies – the struggle against violent power relations is one without end; there should be no telos or prescribed endpoint to our interrogation of heteronormativity but rather a common ethic that cultivates new modes of resistance and alternative epistemologies – only by committing ourselves to an endless disruption of anti-queer logic can we create the possibility of a queer future


Nicholas, 12 [Lucy, Lecturer in Sociology at Swinburne University, “Anarchism, Pedagogy, Queer Theory and Poststructuralism: Toward a Positive Ethical Theory, of Knowledge and the Self,” pg. 250-3, //MW]

For Butler, then, queer, (or some other term for this same



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) of these discourses through various strategies such as subversion and transformative reiteration.



The re-appropriation of 19th century electric torture mechanisms by Chinese medical authorities is testament to the fact that liberal progress is an optimistic fantasy designed to integrate all avenues of resistance within the dominant political schema – the idea that a law can change the heteronormative foundations of society ignores the fact that any and all means of reform are psychoanalytically destined to reproduce an affective investment in queer oppression – tolerance means nothing; justice is impossible – the only ethical act left is a negation of every facet of civil society; an eruption of disorder and anarchy that frustrates the positivist illusion of social peace


Baedan, 12 [journal of queer negativity, “The Anti-Social Turn,” pg. 17-20, //MW]

Leftist notions of reform, progress, tolerance, and social justice always come up

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moment that exceeds the social order and begins to rip at its fabric.

The politics of futurity holds queer bodies for ransom in the present while displacing material violence onto a “brighter tomorrow” – placing an affective value upon future generations necessitates the extermination of bodies who have a structural incapacity to reproductively populate such a future – the normative fantasy of a utopia-to-come constructed by dominant political systems can only ever legitimize the endless slaughter of queer bodies in the name of the child – it is our job to say that the future stops here


Baedan, 12 [journal of queer negativity, “The Anti-Social Turn,” pg. 23-5, //MW]

The future will continue its mirage-like spectacle, promising redemption yet continually deferring

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this willingness to insist intransitively—to insist that the future stops here.



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