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Ozmanks

What are some K's you are thinking about writing for poverty?

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Libertarianism and Coersion are pretty inevitable.

 

Nayar and the Gift will likely rear their faces as well.

 

 

 

T-

Spending Tradeoff

Libertarianism/Coersion

 

Some Nayer/Gift combo on the case isn't a bad combo

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In addition to the others previously mentioned (cap especially). . .

1. The Gift K - The affirmative's extension of a gift to the disadvantaged minority is a clever ruse of the majority to perpetuate the narcissistic hegemony that ensures the continuation of discrimination, as justice in the legal system is an impossibility.

2. Friere K - The only way to help those living in poverty is to let them help themselves without assistance, as any assistance is "false generosity" that perpetuates the initial problem.

3. Racial discourse kritiks - Many teams will cite statistics about the correlation of race and poverty. Racial skeptic and eliminativist literature would say that recognition of the concept of race is what causes those harms. Reject the aff's continuation of the social construction of race to solve the problem. Plus, there are specific discursive considerations when the other team says "black," "minority," "tribe," etc.

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2. Friere K - The only way to help those living in poverty is to let them help themselves without assistance, as any assistance is "false generosity" that perpetuates the initial problem.

 

That sounds ridiculously stupid

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I'm considering seriously cutting the speciesism K for the interp that persons = humans and chimpanzees, then getting my school to run it every round.

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I'm considering seriously cutting the speciesism K for the interp that persons = humans and chimpanzees, then getting my school to run it every round.

 

How would that K work?

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How would that K work?

 

it wouldnt. i mean really, whether you run it on the aff or the neg, why would this be a good interpretation of the resolution? :rolleyes: how is poverty quantifiable for animals? please no one ever run this. ever.

 

back to the initial question, the person with this idea is probably criticizing the conception of animals as lesser than people. this was sketchily done on the pha topic with hippos (the text was give pha to hippos) and they claimed speciesism. by drawing the dichotomy btwn animals and humans leads to inevitable domination. which is ridiculous. being human sucks. really? really? why wouldnt giving animals human status justify their domination even more?

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In addition to the others previously mentioned (cap especially). . .

1. The Gift K - The affirmative's extension of a gift to the disadvantaged minority is a clever ruse of the majority to perpetuate the narcissistic hegemony that ensures the continuation of discrimination, as justice in the legal system is an impossibility.

3. Racial discourse kritiks - Many teams will cite statistics about the correlation of race and poverty. Racial skeptic and eliminativist literature would say that recognition of the concept of race is what causes those harms. Reject the aff's continuation of the social construction of race to solve the problem. Plus, there are specific discursive considerations when the other team says "black," "minority," "tribe," etc.

 

Who would be the leading authors to read for those two k's?

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2. Friere K - The only way to help those living in poverty is to let them help themselves without assistance, as any assistance is "false generosity" that perpetuates the initial problem.

.

 

That is wrong in so many different ways.

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Maybe at camp I was thinking of writing a Shyness K? I don't know, it might sound stupid...

 

Saying people are too shy to help for poverty and shyness stems from cap... Maybe it's just a different version of a cap k...

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Maybe at camp I was thinking of writing a Shyness K? I don't know, it might sound stupid...

 

Saying people are too shy to help for poverty and shyness stems from cap... Maybe it's just a different version of a cap k...

 

WE FOR CRYING OUTLOUD DONT BE SHY ABOUT, sheesh...

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Saying people are too shy to help for poverty

Are you saying that people are ashamed to ack for aid? or give aid?

 

If its the 1st I think its not the best link. There are many people ready to ask you for money and services eg schools, the usual association is with begging, which is not what the res is doing. The other version isn't a K as much as a link (at least in the way you articulate) Find some sociology papers about people receiving aid and I bet you could find something.

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I was thinking of coverting a social justice criticism from this year that has a couple links:

1. Recognizing the government as A. either responsible, or B. as a savior obfuscates our own individual responisbility and we dont act in ways to change the root cause of the problem.

 

2. That an obsession with policy formation prevents us from truly being devoted to an ethic of justice that results in racist utilitarian actions (though this link is more used as a solvency turn/takeout to ethics affs).

 

The impact is inevitable violence and it acts a solvency takeout.

 

Alternative is not actually prescribed -- the framweork of the criticism is that being concerned with solvency is in itself the problem but rather we must devote our selves to justice inorder for solvency to be possible.

 

I have read it with like and individual action alt but I didnt like the perm debate so....

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A Rawls distributive justice K

A Gramsci K (on Evazon)

Cap/Marxism

Baudrillard

The Gift

Nayar

Freire

Ocularcentrism

Foucault

Agamben

Statism

Coercion/Liberterianism

Racial/Poverty Discourse K

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I think the most fascinating critical ground rests with literature responses to the inevitable proliferation of critical affs. There will be K affs based entirely or almost entirely around the following:

Racial or Sexual Identity Politics

Human Rights

Levinasian Ethics

Kantian Ethics

Cap bad

Edelman

Security/Cuomo

 

Among many others. The development of nuanced critical responses to these positions is some the most strategic and exhilirating work to be done.

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One additional k that will probably see at least some play:

 

christ/spiritual poverty k

 

Some variation on the arg that physical poverty is distinct from spiritual poverty. Better to be phyically poor and spiritually wealthy:

 

Jesus spoke of the blessedness of all who are “poor in spirit, for theirs is the kingdom of heaven” (Matt. 5:3). In Luke 6:20, a parallel passage, He drops “in spirit,” and simply says to His disciples, “Blessed are you who are poor, for yours is the kingdom of God.” One of Jesus’ parables in Luke 16:19-31 tells about a poor man named Lazarus who was transformed from a beggar to a saint when he died. No explanation is given, except the words, “Lazarus received bad things [in his life on earth], but now he is comforted here [by Abraham’s side]” (Luke 16:25). God is abundantly generous to the poor: “He has scattered abroad his gifts to the poor” (2 Cor. 9:9, quoting Psalm 112:9).

We might wonder why this partiality, or at least this concern, toward the poor? James 2:5 gives a strong clue: “Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?” The poor are more open to trusting God for their salvation and to depending on Him. Thus, James says in James 1:9, “The brother in humble circumstances ought to take pride in his high position.” Here is the dependence that Scripture supports: the dependence of the poor, or the poor in spirit, on God by faith to supply their needs and to save them. Lack of material possessions may open up a greater opportunity to trust God for everything.

Conversely, the New Testament warns the rich about complacency due to their wealth, which may cause them to neglect their faith in God. Jesus says, “But woe to you who are rich, for you have already received your comfort” (Luke 6:24). The rich man in the parable of Luke 16 is told that he is in torment in hell because “in your lifetime you received your good things” (Luke 16:25). The rich fool (Luke 12:16-21) is told that God will take his life and “then who will get what you have prepared for yourself? This is how it will be with anyone who stores up things for himself but is not rich toward God” (Luke 12:20-21).

James is scathing in his indignation against the uncaring and unredeemed rich in James 5:1-6. He accuses them of hoarding wealth in the last days, of failing to pay their workmen, of living in luxury and self-indulgence, and of condemning and murdering the innocent. Like fattened cattle, God will slaughter them and their wealth will do them no good. In James 2:6-7, he says that the rich exploit Christians and drag them into court even while “slandering the noble name of him to whom you belong.” James also warns the rich Christian in James 1:10 to “take pride in his low position, because he will pass away like a wild flower.” Riches are not permanent, so they are not to be trusted. They are not a sign of God’s favor; indeed, “You cannot serve both God and money” (Matt. 6:24; Luke 16:13).

Jesus sees wealth as a potential obstacle to faith: “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Matt. 19:24; Mark 10:25; Luke 18:25). Similarly, Paul tells Timothy, “For the love of money is a root of all kinds of evil” (1 Tim. 6:10). Even the poor may love money and be drawn into temptation, but the rich learn to love the money they have already acquired. Thus, Paul continues, “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God” (1 Tim. 6:17). That was the problem with the Laodicean church in Revelation 3:14-22. Jesus rebuked the church there, “You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind, and naked” (Rev. 3:17).

Wealth often hardens the heart toward God and His priorities. No wonder Jesus says, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). Greed is in fact idolatry (Col. 3:5), because it places material possessions in God’s place.

Richard Reese, "Rich and Poor in the New Testament", World Mission Associates, www.wmausa.org

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One additional k that will probably see at least some play:

 

christ/spiritual poverty k

 

Some variation on the arg that physical poverty is distinct from spiritual poverty. Better to be phyically poor and spiritually wealthy:

 

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Richard Reese, "Rich and Poor in the New Testament", World Mission Associates, www.wmausa.org

 

Uh, how does this really function as a K? I mean, I guess you could define persons living in poverty as spiritual poverty, but that definition isn't going to be mutually exclusive. Even if I grant that physical poverty is preferable over spiritual poverty...so what?

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