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Hey so I am looking for a decently large K FW answers. Not just like generics but also some very intricate solid blocks. If you have something of that nature, pm me we can work some kind of trade out. Hopefully...!

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answers to criticisms when reading a policy aff? or when reading a criticism answering policy framework. 

When I as the neg am reading a K and they run policy fw or something similar to it. Im looking to answers of that nature.

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Openev has a lot of the stuff u want.

 

Reps>policy fw

 

Questions of policy can’t even be attempted to be answered without first examining representations—it proves our framework is critical to more effective policymaking.

Doty 96 (Roxanne, assistant professor of political science at ASU, Imperial Encounters, p. 170-171)

North-South relations have been constituted as a structure of deferral. The center of the structure (alternatively white man, modern man, the united States, the West, real states), has never been absolutely present outside a system of differences. It has itself been constituted as trace-the simulacrum of a presence that dislocates itself, displaces itself, refers itself (ibid.). Because the center is not a fixed locus but a function in which an infinite number of sign substitutions come into play, the domain and play of signification is extended indefinitely (Derrida 1978: z8o). This both opens up and limits possibilities, generates alternative sites of meanings and political resistances that give rise to practices of reinscription that seek to reaffirm identities and relationships. The inherently incomplete and open nature of discourse makes this reaffirmation an ongoing and never finally completed project. In this study I have sought, through an engagement with various discourses in which claims to truth have been staked, to challenge the validity of the structures of meaning and to make visible their complicity with practices of power and domination. By examining the ways in which structures of meaning have been associated with imperial practices, I have suggested that the construction of meaning and the construction of social, political, and economic power are inextricably linked. This suggests an ethical dimension to making meaning and an ethical imperative that is incumbent upon those who toil in the construction of struc-tures of meaning. This is especially urgent in North-South relations today: one does not have to search very far to find a continuing complicity with colonial representations that ranges from a politics of silence and neglect to constructions of terrorism, Islamic fundamentalism, international drug trafficking, and Southern immigration to the North as new threats to global stability and peace. The political stakes raised by this analysis revolve around the question of being able to "get beyond" the representations or speak outside of the discourses that historically have constructed the North and the South. I do not believe that there are any pure alternatives by

which we can escape the infinity of traces to which Gramsci refers. Nor do I wish to suggest that we are always hopelessly imprisoned in a dominant and all-pervasive discourse. Before this question can be answered-indeed. before we can even proceed to attempt an answer—attention must be given to the politics of representation. The price that international relations scholarship pays for its inattention to the issue of representation is perpetuation of the dominant modes of making meaning and deferral of its responsibility and complicity in dominant representations.

 

I assume that u are looking for this SDI stuff-

The traditional framework of policy debate assumes that discourse is a neutral medium through which thoughts are transmitted. This whitewashes the fact that discourses are produced such that they define what can and cannot be said through a violent process of control and exclusion

Roland Bleiker, “Forget IR Theory,” Alternatives; 1997

The doorkeepers of IR are those who, knowingly or unknowingly, make sure that the discipline’s discursive boundaries remain intact. Discourses, in a Foucaultian sense, are subtle mechanisms that frame our thinking process. They determine the limits of what can be thought, talked, and written of in a normal and rational way. In every society the production of discourses is controlled, selected, organized, and diffused by certain procedures. They create systems of exclusion that elevate one group of discourses to a hegemonic status while condemning others to exile. Although the boundaries of discourses change, at times gradually, at times abruptly, they maintain a certain unity across time, a unity that dominates and transgresses individual authors, texts, or social practices. They explain, to return to Nietzsche, why “all things that live long are gradually so saturated with reason that their origin in unreason thereby becomes improbable.”28 Academic disciplines are powerful mechanisms to direct and control the production and diffusion of discourses. They establish the rules of intellectual exchange and define the methods, techniques, and instruments that are considered proper for the pursuit of knowledge. Within these margins, each discipline recognizes true and false propositions based on the standards of evaluation it established to assess them.29 <63-64>

 

Critique solves - Dissent at the epistemological and ontological level runs through the discursive cracks of hegemony to the heart of social change.

Bleiker, 00 Ph.D. visiting research and teaching affiliations at Harvard, Cambridge, Humboldt, Tampere, Yonsei and Pusan National University as well as the Swiss Federal Institute of Technology and the Institute of Social Studies in The Hague,(Roland, Popular Dissent, Human Agency and Global Politics, Cambridge University Press)

This chapter has mapped out some of the discursive terrains in which transversal dissent takes place. Discourses are not invincible monolithic forces that subsume everything in reach. Despite their power to frame social practices, a discursively entrenched hegemonic order can be fragmented and thin at times. To excavate the possibilities for dissent that linger in these cracks, a shift of foci from epistemological to ontological issues is necessary. Scrutinising the level of Being reveals how individuals can escape aspects of hegemony. Dasein, the existential awareness of Being, always already contains the potential to become something else than what it is. By shifting back and forth etween hyphenated identities, an individual can travel across various discursive fields of power and gain the critical insight necessary to escape at least some aspect of the prevailing order. Transversal practices of dissent that issue from such mobile subjectivities operate at the level of dailiness. Through a range of seemingly mundane acts of resistance, people can gradually transform societal values and thus promote powerful processes of social change. Theses transformations are not limited to existing boundaries of sovereignty. The power of discursive practices is not circumscribed by some ultimate spatial delineation, and neither are the practices of dissent that interfere with them. At a time when the flow of capital and information is increasingly trans-territorial, the sphere of everyday life has become an integral aspect of global politics one that deserves the attention of scholars who devote themselves to the analysis of international relations. The remaining chapters seek to sustain this claim and, in doing so, articulate a viable and non-essentialist concept of human agency.

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