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Everything posted by Zmag52

  1. Another way that permanently stops them from appearing is to go to the Debate tab, click on "Settings" at the right, go to "format" (the second tab), then un-check "Use Pilcrows".
  2. Zmag52


    I think there's one on the open evidence too if you haven't checked there yet.
  3. Oh sorry! By UW I meant the University of Washington in Seattle! They're starting a team next year.
  4. I didn't even think about this! That's a really good idea, and I forgot that I'll get to choose my classes next year. Thank you all for the great advice, I'm really excited for next year, maybe I'll compete against some of ya'll! Hahaha
  5. Yup! I've already been checking it out. Not trying to get too much into it though, because I still have NFLs. What college will you be debating at?
  6. Next year I will be (hopefully) debating at UW. I have a few questions: 1. What's the biggest things I should be ready for in the transition from high school to collegiate policy debate? 2. What can I start doing now to prepare for next year? 3. Best way to manage time? (Between college courses & tournaments, etc.) Thanks in advance for any advice!
  7. This is an old irony file, but it's .pdf so you'd need to OCR it.
  8. Congrats on Yale! And I've heard they have a Parli team?
  9. - Zach Maghirang - University of Washington - ACMS/CompSci - Heard they're starting a policy team so hopefully debating!
  10. Zmag52


    Already did. I was trying my hardest to understand the author's view, like they if they don't have debate experience, etc. But then I read that last paragraph. Uncalled for,
  11. Do these work? The invisibility of poverty and structural violence legitimizes future social oppression – focusing on “everyday†impacts is key to understanding other forms of oppression and inequality Scheper-Hughes and Bourgois 4-- Nancy and Philippe, Prof of Anthropology @ Cal-Berkely; Prof of Anthropology @ UPenn, Making Sense of Violence, in Violence in War and Peace, pg. 19-22 (MI) This large and at first sight "messy" Part VII is central to (his anthology's thesis. It encom- passes everything from the (outinized, burcaucrattzed, and utterly banal violence of children dying of hunger and maternal despair in Northeast Brazil {Schcper-Hughcs, Chapter 33) ro elderly African Americans dying of heat stroke in Mayor Daly's version of US apartheid in Chicago's South Side I'Klincnberg, Chapter 38) to the racializcd class hatred expressed by British Victorians in their olfactory disgust of the "smelly" working classes (Orwell, Chapter 36). In these readings violence is located in the symbolic and social structures that overdctcr- mine and allow the criminalized drug addictions, interpersonal bloodshed, and racially patterned incarcerations that characterize the US "inner city" to be normalized iBourgois, Chapter 37 and Wacquant, Chapter 39). Violence also takes the form of class, racial, political self-hatred and adolescent self-destruction (Quesada. Chapter 35), as well as of useless (i.e. preventable), rawly embodied physical suffering, and death (Farmer, Chapter 34). Absolutely central to our approach is a blurring of categories and distinctions between wartime and peacetime violence. Close attention to the "little" violences produced in the structures, habituscs, and mentalites of everyday life shifts our attention to pathologies of class, race, and gender inequalities. More important, it interrupts the voyeuristic tendencies of "violence studies" that risk publicly humiliating the powerless who are often forced into complicity with social and individual pathologies of power because suffering is often a solvent of human integrity and dignity. Thus, in this anthology we are positing a violence continuum comprised of a multitude of "small wars and invisible genocides" (see also Schcpcr- Hughes 1996; 1997; 2000b) conducted in the normative social spaces of public schools, clinics, emergency rooms, hospital wards, nursing homes, courtrooms, public registry offices, prisons, detention centers, and public morgues. The violence continuum also refers to the ease with which humans are capable of reducing the socially vulnerable into expendable nonpersons and assuming the license - even the duty - to kill, maim, or soul-murder. We realize that in referring to a \ iolenci* and a genocide continuum we arc flying in the face of a tradition of genocide studies that argues for the absolute uniqueness of the Jewish Holocaust and for vigilance with respect to restricted purist use of the term genocide itself (seeKuper l985;Chaulk 1999; Fein 1990; Chorbajian 1999). But we hold an opposing and alternative view that, to the contrary, it is absolutely necessary to make just such existential leaps in purposefully linking violent acts in normal times to those of abnormal times. Hence the title of our volume: Violence in War and in Peace. If (as we concede) there is a moral risk in ovcrextending the concept of "genocide" into spaces and corners of everyday life where we might noc ordinarily think to find it (and there is), an even greater risk lies in failing to sensitize ourselves, in misrecognizing protogenocid.il practices and sentiments daily enacted as norma- tive behavior by "ordinary" good-enough citizens. Peacetime crimes, such as prison construction sold as economic development to impover- ished communities in the mountains and deserts of California, or the evolution of the criminal industrial complex into the latest peculiar institution for managing race relations in the United States (Waquant, Chapter 39), constitute the "small wars and invisible genocides" to which we refer. This applies to African American and Latino youth mortality statistics in Oakland, California, Baltimore, Washington DC, and New York City. These are "invisible" genocides not because they are secreted away or hidden from view, but quite the opposite. As Wittgenstein observed, the things that are hardest to perceive are those which are right before our eyes and therefore taken for granted. In this regard, Bourdieu's partial and unfinished theory of violence (see Chapters 32 and 42) as well as his concept of misrecognition is crucial to our task. By including the normative everyday forms of violence hidden in the minutiae of "normal" social practices - in the architecture of homes, in gender relations, in communal work, in the exchange of gifts, and so forth - Bourdieu forces us to reconsider the broader meanings and status of violence, especially the links between the violence of everyday life and explicit political terror and state repression. Similarly, Basaglia's notion of "peacetime crimes" - crimini di pace - imagines a direct relationship between wartime and peacetime violence. Peacetime crimes suggests the possibil- ity that war crimes are merely ordinary, everyday crimes of public consent applied systematic- ally and dramatically in the extreme context of war. Consider the parallel uses of rape during peacetime and wartime, or the family resemblances between the legalized violence of US immigration and naturalization border raids on "illegal aliens" versus the US government- engineered genocide in 1938, known as the Cherokee "Trail of Tears." Peacetime crimes suggests that everyday forms of state violence make a certain kind of domestic peace possible. Internal "stability" is purchased with the currency of peacetime crimes, many of which take the form of professionally applied "strangle-holds." Everyday forms of state violence during peacetime make a certain kind of domestic "peace" possible. It is an easy-to-identify peacetime crime that is usually maintained as a public secret by the government and by a scared or apathetic populace. Most subtly, but no less politically or structurally, the phenomenal growth in the United States of a new military, postindusrrial prison industrial complex has taken place in the absence of broad-based opposition, let alone collective acts of civil disobedience. The public consensus is based primarily on a new mobilization of an old fear of the mob, the mugger, the rapist, the Black man. the undeserving poor. How many public executions of mentally deficient prisoners in the United States are needed to make life feel more secure for the affluent? What can it possibly mean when incarceration becomes the "normative" socializing experience for ethnic minority youth in a society, i.e., over 33 percent of young African American men (Prison Watch 2002). In the end it is essential that we recognize the existence of a genocidal capacity among Otherwise good-enough humans and that we need to exercise a defensive hypervigilance to the less dramatic, permitted, and even rewarded everyday acts of violence that render participa- tion in genocidal acts and policies possible {under adverse political or economic conditions). perhaps more easily than we would like to recognize. Under the violence continuum we include, therefore, all expressions of radical social exclusion, dchumamzjtion. depersonal- ization, pseudospeciation, and rcification which normalize atrocious behavior and violence toward others. A constant self-mobilization for alarm, a state of constant hyperarousal is, perhaps, a reasonable response to Benjamin's view of late modem history as a chronic "state of emergency" (Taussig, Chapter 31). We arc trying to recover here the classic anagogic thinking that enabled Krving Goffman, Jules Henry, C. Wright Mills, and Franco Basaglia among other mid-twcnricth-ccntury radically critical thinkers, to perceive the symbolic and structural relations, i.e., between inmates and patients, between concentration camps, prisons, mental hospitals, nursing homes, and other "total institutions." Making that decisive move to recognize the continuum of violence allows us to see the capacity and the willingness - if not enthusiasm - of ordinary people, the practical technicians of the social consensus, to enforce gcnocidal-likc crimes against categories of rubbish people. There is no primary impulse out of which mass violence and genocide are born, it is ingrained in the common sense of everyday social life. The mad, the differently abled, the mentally vulnerable have often fallen into this category of the unworthy living, as have the very old and infirm, the sick-poor, and, of course, the despised racial, religious, sexual, and ethnic groups of the moment. Erik Erikson referred to "pseudo- speciation" as the human tendency to classify some individuals or social groups as less than fully human-a prerequisite to genocide and one that is carefully honed during the unremark- able peacetimes thai precede the sudden, "seemingly unintelligible" outbreaks of mass violence. Collective denial and misrecognition are prerequisites for mass violence and genocide. But so are formal bureaucratic structures and professional roles. The practical technicians of everyday violence in the backlands of Northeast Brazil (Schcper-Hughes Chapter 33), for example, include the clinic doctors who prescribe powerful tranquilizers to fretful and frightfully hungry babies, the Catholic priests who celebrate the death of "angel-babies,"' and the municipal bureaucrats who dispense free baby coffins but no food to hungry families. Everyday violence encompasses the implicit, legitimate, and routinized forms of violence inherent in particular social, economic, and political formations. It is close to what Bourdieu (1977, 1996) means by "symbolic violence," the violence that is often "mis-recognized" for something else, usually something good. Everyday violence is similar to what Taussig (1989) calls "terror as usual." All these terms are meant to reveal a public secret - the hidden links between violence in war and violence in peace, and between war crimes and "peace-time crimes." Bourdieu (1977) finds domination and violence in the least likely places - in courtship and marriage, in the exchange of gifts, in systems of classification, in style, art, and culinary taste- the various uses of culture. Violence, Bourdieu insists, is everywhere in social practice. It is misrecognized because its very everydayness and its familiarity render it invisible. Lacan identifies "mcconnaissancc" as the prerequisite of the social. The exploitation of bachelor sons, robbing them of autonomy, independence, and progeny, within the structures of family- farming in the European countryside that Bourdieu escaped is a case in point (Bourdieu, Chapter 42: see also Schcper Hughes, 2000b; Favrct-Saada, 1989). Following Gramsci, Foucault, Sartre, Arendt, and other modern theorists of power-vio- lence, Bourdieu treats direct aggression and physical violence as a crude, uneconomical mode of domination; it is less efficient and, according to Arendt (1969), it is certainly less legitimate. While power and symbolic domination are not to be equated with violence - and Arendt argues persuasively that violence is to be understood as a failure of power - violence, as we are presenting it here, is more than simply the expression of illegitimate physical force against a person or group of persons. Rather, we need to understand violence as encompassing all forms of "controlling processes" (Nader 1997b) that assault basic human freedoms and individual or collective survival. Our task is to recognize these gray zones of violence which are, by definition, not obvious. Once again, the point of bringing into the discourses on genocide everyday, normative experiences of reificarion, depersonalization, institutional confinement, and acceptable death is to help answer the question: What makes mass violence and genocide possible? In this volume we are suggesting that mass violence is part of a continuum, and that it is socially incremental and often experienced by perpetrators, collaborators, bystanders - and even by victims themselves - as expected, routine, even justified. The preparations for mass killing can be found in social sentiments and institutions from the family, to schools, churches, hospitals, and the military. They harbor the early "warning signs" (Charncy 1991), the "priming" (as Hinton, ed., 2002 calls it), or the "genocidal continuum" (as we call it) that push social consensus toward devaluing certain forms of human life and lifeways from the refusal of social support and humane care to vulnerable "social parasites" (the nursing home elderly, "welfare queens," undocumented immigrants, drug addicts) to the militarization of everyday life (super-maximum-security prisons, capital punishment; the technologies of heightened personal security, including the house gun and gated communities; and reversed feelings of victimization). The ongoing structural violence and oppression inherent in poverty makes it more deadly than any other form of violence Gilligan professor of Psychiatry at the Harvard Medical School 96 [James, , Director of the Center for the Study of Violence, and a member of the Academic Advisory Council of the National Campaign Against Youth Violence, Violence: Our Deadly Epidemic and its Causes, p 191-196] The deadliest form of violence is poverty. You cannot work for one day with the violent people who fill our prisons and mental hospitals for the criminally insane without being forcible and constantly reminded of the extreme poverty and discrimination that characterizes their lives. Hearing about their lives, and about their families and friends, you are forced to recognize the truth in Gandhi’s observation that the deadliest form of violence is poverty. Not a day goes by without realizing that trying to understand them and their violent behavior in purely individual terms is impossible and wrong-headed. Any theory of violence, especially a psychological theory, that evolves from the experience of men in maximum security prisons and hospitals for the criminally insane must begin with the recognition that these institutions are only microcosms. They are not where the major violence in our society takes place, and the perpetrators who fill them are far from being the main causes of most violent deaths. Any approach to a theory of violence needs to begin with a look at the structural violence in this country. Focusing merely on those relatively few men who commit what we define as murder could distract us from examining and learning from those structural causes of violent death that are far more significant from a numerical or public health, or human, standpoint. By “structural violence†I mean the increased rates of death, and disability suffered by those who occupy the bottom rungs of society, as contrasted with the relatively lower death rates experienced by those who are above them. Those excess deaths (or at least a demonstrably large proportion of them) are a function of class structure; and that structure is itself a product of society’s collective human choices, concerning how to distribute the collective wealth of the society. These are not acts of God. I am contrasting “structural†with “behavioral violence,†by which I mean the non-natural deaths and injuries that are caused by specific behavioral actions of individuals against individuals, such as the deaths we attribute to homicide, suicide, soldiers in warfare, capital punishment, and so on. Structural violence differs from behavioral violence in at least three major respects. *The lethal effects of structural violence operate continuously, rather than sporadically, whereas murders, suicides, executions, wars, and other forms of behavioral violence occur one at a time. *Structural violence operates more or less independently of individual acts; independent of individuals and groups (politicians, political parties, voters) whose decisions may nevertheless have lethal consequences for others. *Structural violence is normally invisible, because it may appear to have had other (natural or violent) causes. The finding that structural violence causes far more deaths than behavioral violence does is not limited to this country. Kohler and Alcock attempted to arrive at the number of excess deaths caused by socioeconomic inequities on a worldwide basis. Sweden was their model of the nation that had come closes to eliminating structural violence. It had the least inequity in income and living standards, and the lowest discrepancies in death rates and life expectancy; and the highest overall life expectancy in the world. When they compared the life expectancies of those living in the other socioeconomic systems against Sweden, they found that 18 million deaths a year could be attributed to the “structural violence†to which the citizens of all the other nations were being subjected. During the past decade, the discrepancies between the rich and poor nations have increased dramatically and alarmingly. The 14 to 18 million deaths a year caused by structural violence compare with about 100,000 deaths per year from armed conflict. Comparing this frequency of deaths from structural violence to the frequency of those caused by major military and political violence, such as World War II (an estimated 49 million military and civilian deaths, including those by genocide—or about eight million per year, 1939-1945), the Indonesian massacre of 1965-66 (perhaps 575,000) deaths), the Vietnam war (possibly two million, 1954-1973), and even a hypothetical nuclear exchange between the U.S. and the U.S.S.R. (232 million), it was clear that even war cannot begin to compare with structural violence, which continues year after year. In other words, every fifteen years, on the average, as many people die because of relative poverty as would be killed by the Nazi genocide of the Jews over a six-year period. This is, in effect, the equivalent of an ongoing, unending, in fact accelerating, thermonuclear war, or genocide, perpetrated on the weak and poor every year of every decade, throughout the world. Structural violence is also the main cause of behavioral violence on a socially and epidemiologically significant scale (from homicide and suicide to war and genocide). The question as to which of the two forms of violence—structural or behavioral—is more important, dangerous, or lethal is moot, for they are inextricably related to each other, as cause to effect.
  12. Should be on the Open Evidence Project.
  13. Reminds me of the Rocket to Pandora from last year's topic.
  14. Sorry, I didn't mean to come off as mean. Hah I reread my comment and felt bad. Many teams around here don't disclose (I will say it's getting A LOT better) and I'm not sure how many have cross-x accounts. So this is probably the most comprehensive list you'll get, less of going on Joy of Tournaments and seeing the list.
  15. This is the discussion of who's going to state.... Wasn't much else to say
  16. 1) Whitman gets fairly hot (80-90?) (That's hot in Washington), and while the classes you're in are air conditioned, the dorms are not. You do receive a fan though, which is normally good enough. Overall, the dorms are pretty comfortable and the classrooms are very nice. 2) I'd have to say a little of both. They have research time, rebuttal redoes, etc., however I noticed that it's really whatever you put in you get out of it. However, the research and evidence time is nowhere near that of one such as Gonzaga due to it being a lot smaller. That being said, because it's smaller you get lots of quality time with the lab leaders. I'd said 4-1 ratio. 3) Yes. They have practice rounds, then a tournament. And if you stay for the third week, you get another tournament. 4) In policy, I'd say about 30-50. I couldn't tell you how many overall. Here's some helpful links, though you probably already have seen them. http://www.whitman.edu/debate/camp/at-the-wndi.htm http://www.whitman.edu/debate/camp/staffpages/31-policy-schedule.htm If you have any other questions, feel free to PM me or ask! I went there two straight years and had a great experience both times! P.S. I hope you like Ultimate Frisbee.
  17. Do you have the link to this? I'd be interested in checking it out.
  18. If you want to go for T just have the 1NR take it 5 mins in their speech (if needed) - it's the most effective. Then you can get the most out of your 2NC speech time as well. However, you should NEVER "know" that you're going for T in the end. Source: I was 1N all last year and took T
  19. Topicality, Schopenhauer, Case Offense. AKA TKO- It's over.
  20. 1) Nietzsche isn't just suffering good. If you want more of that, go Schopenhauer. 2) Probably shouldn't start with Nietzsche if you're a "horrible debater" (you probably are exaggerating/undercutting yourself. Don't do that.). If you do run Nietzsche though, read some of his books. I would suggest "Twilight of the Idols", "The Gay Science", "Beyond Good and Evil," and "Thus Spoke Zarathustra". 3) Cap or Security K is always easy to learn, and Cap can work against Ableism nicely.
  21. Ladell McWhorter, Prof. of Philosophy @ Univ. of Richmond, 1992, “Heidegger and the Earth: Essays in Environmental Philosophy,†p. vii The danger of a managerial approach to the world lies not, then, in what it knows - not in its penetration into the secrets of galactic emergence or nuclear fission - but in what it forgets, what it itself conceals. It forgets that any other truths are possible, and it forgets that the belonging together of revealing with concealing is forever beyond the power of human management. We can never have, or know, it all; we can never manage everything. What is now especially dangerous about this sense of our own managerial power, born of forgetfulness, is that it results in our viewing the world as mere resources to be stored or consumed. Managerial or technological thinkers, Heidegger says, view the earth, the world, all things as mere Bestand, standing-reserve. All is here simply for human use. No plant, no animal, no ecosystem has a life of its own, has any significance, apart from human desire and need. Nothing, we say, other than human beings, has any intrinsic value. All things are instruments for the working out of human will. Whether we believe that God gave Man dominion or simply that human might (sometimes called intelligence or rationality) in the face of ecological fragility makes us always right, we managerial, technological thinkers tend to believe that the earth is only a stockpile or a set of commodities to be managed, bought, and sold. The forest is timber; the river, a power source. Even people have become resources, human resources, personnel to be managed, or populations to be controlled. This managerial, technological mode of revealing, Heidegger says, is embedded in and constitutive of Western culture and has been gathering strength for centuries. Now it is well on its way to extinguishing all other modes of revealing, all other ways of being human and being earth. It will take tremendous effort to think through this danger, to think past it and beyond, tremendous courage and resolve to allow thought of the mystery to come forth; thought of the inevitability, along with revealing, of concealment, of loss, of ignorance; thought of the occurring of things and their passage as events not ultimately under human control. And of course even the call to allow this thinking - couched as it so often must be in a grammatical imperative appealing to an agent - is itself a paradox, the first that must be faced and allowed to speak to us and to shatter us as it scatters thinking in new directions, directions of which we have not yet dreamed, directions of which we may never dream.
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