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Tournament | Round | Opponent | Judge | Cites | Round Report | Open Source | Edit/Delete |
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JIC | 1 | You, probs | Who would dare judge us |
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The Exorcist | 1 | - | - |
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The Huntress | 1 | - | - |
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Volcanoes | 1 | - | - |
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To modify or delete round reports, edit the associated round.
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JICTournament: JIC | Round: 1 | Opponent: You, probs | Judge: Who would dare judge us lia.c.hagen@gmail.com Guess who's who? | 5/6/14 |
The ExorcistTournament: The Exorcist | Round: 1 | Opponent: - | Judge: - This year, we’ve grown to understand Mexico as a place of darkness, as a place where Mexicans sell drugs and murder women. Even teams that attempt to cast light on the harms made by the USFG inevitably make Mexico into a harmless victim, a place where people murder because they just can’t help it. In reality, the relationship between Mexico and the US is more complicated than that. In reality, MEXICO is more complicated than that. The story of transnational migration and economic engagement is one of conflict, one of acceptance and hatred on the same plane. Throughout the conflict, one thing is clear: the impact of our economic engagement is everywhere in Mexican border cities. But migration cannot be understood within the frame of traditional economic engagement. The debate community must expand its understanding just as Mexican citizens have. In Mexico, queerness is both accepted and reviled, much like it is in the United States. Like the reality of migration, the reality of public spaces like debate in the US and the public square in Palo Seco are complicated. Public spaces are where we create and enforce our binaries; they’re also our greatest chance to queer them. Just as Mario’s place claimed a space in the center of town, we are here to claim a space in the public sphere of debate. Debate is a place where the normalized political ideologies are enacted and enforced, where we conceptualize what economic engagement with Mexico means. We must queer the public space of debate in order to create a true understanding of not just economic engagement, but also of our relationship with Mexico. Without our aff, our only possible understanding of the topic is a flawed one. And that is why the role of the ballot for this debate is to determine who best performatively and methodologically queers the debate space and all of its constructions. The United States is not perfect; we create harmful policies like NAFTA that lead to the murders of thousands. Mexico is not perfect either; it seems many forget that their government also signed this free trade agreement. We are in a privileged position, here in the debate space, and we must step outside of the typical realm of our politics in order to put that privilege to use. In this round, we have chosen to affirm this messy, conflictual world that we live in and to celebrate a man/woman who created her identity within that understanding. Through affirming her life and honoring her death, we hope to queer our traditional understanding of economic engagement, Mexico, and the space we stand in. Guadalupe was born in 1945 in Palo Seco and lived most of her 62 years there, with a brief stint in nearby Arcelia, which has more employment opportunities than Palo Seco. We are not clear exactly when Lupe went to work in Arcelia, how old she was when she dressed in trousers, shirt, and sombrero for the first time, or when she began to work in the sugarcane fields. We were confounded whenever we tried to add up the years and dates in relation to her age or a moment in her life. When she told a story about something that had happened to her, she slipped easily from past to present, creating a sense in her stories of “time-out-of-joint.” It was uncertain whether she was talking about something that happened 20 years or five hours ago. Her narrative of her life illustrates one sense of queer temporality,11 time-out-of-joint, because her story broke the familiar narrative sequence that was supposed to order it. Hers was not the standard pattern for Palo Seco girls of adolescence and courtship in the village followed by engagement, coupling with or without marriage, and finally motherhood, the mark of women’s social adulthood. It was a story repeatedly written over with fragments of simulated or dissimulated pasts suddenly emerging to interrupt the present narrative, throwing it out of joint. While Lupe was a master of ambiguity and disguise, her inventiveness was rooted in the need to create a narrative for which there was no available cultural template. We might say that she squeezed her life from stones. Lupe was very short, under 5 feet tall. Her black hair had only a few strands of grey. She had light tired eyes and the weathered and sunburned skin of a campesino. Her strong hands, etched with scars and marks, were almost always doing something, gesturing with a cigarette, a stick, or her hat. She identified herself as a woman and referred to herself as “Lupe,” but in her social and familial environment she behaved and moved as a man. When she walked through town or through the fields, men greeted her as “Lupín.” They included her in their banter and their jokes, usually sexual jokes related to animal breeding. She whistled in public, spat in the street as she walked, and smoked and drank outside the house. She jumped up into trucks full of men or sat herself down with them on the sidewalk. In fact, since her death, her partner, Tina, says that when her ghost appears in the house, it grunts, whistles, and coughs like a man. Lupe displayed almost all of the performative elements that constitute village masculinity—she smoked, drank, was forthright with her opinions and involved in politics, spent time outside the house with her friends, and walked unaccompanied through town. She was also murdered as a man—after a strong blow to the back of the head, she was thrown to the ground and beaten, breaking several of her ribs. The autopsy revealed that she died from the blow to the head; the rest of the injuries occurred after she was already dead. We have struggled with how to frame Lupe’s story. Is it a lesbian story? Or one of the nonlesbian stories of same-sex desire that the nineteenth and twentieth centuries have bequeathed us? Is it, indeed, a story of “same-sex” desire? Certainly it is a story of a cross-identifying woman, one of those “female-born people who think of themselves as masculine but not necessarily male and certainly not female” for whom Halberstam (1998) has coined the term “female masculinity.” We have come to see Lupe’s cross-identification as confounding a gender system that has no place for her, an effort not to live outside its categories but to inscribe herself within them while “put ting herself in the way of particular forms of misrecognition”—as defined and circumscribed by the female body into which she was born, with all the cultural imperatives attached to it, cultural imperatives tied to the subordination of women that Lupe despised, as she (sometimes) despised men (“jerks”). Our efforts to make sense of Lupe’s unstable, oscillating, mobile—or unresolved—gender and sexuality were dramatically cut short by her death. She was murdered in the middle of the day close to town and in sight of welltraversed fields and paths and several houses—without any witnesses. Late in the afternoon of November 2, when Tina went to the fields to learn why Lupe hadn’t returned home for the midday meal, she found her facedown on the ground, beaten to death. The surplus violence not only of the beating after she was dead but also of the timing of her murder must be underlined; it was like killing her on her birthday.12 The choice of the time of ritualized commemoration of the dead insured that the terrorizing message of Lupe’s death would be engraved on Palo Seco’s memory not once but again and again, every year. But it also ensured that her ghost would continue to haunt the town. There is no written archive of Lupe’s death or life except the one we are creating. Like many deaths in rural (and urban) Mexico, it has barely been registered—there was an autopsy (whose results, officially identifying her gender as female, have indeed been significant) but no police investigation, no media reports, and thus no outrage from queer communities in other parts of Mexico (or even family members, mostly undocumented, living in the United States). The funeral oration, delivered by one of the past town comisarios (sheriffs), announced that this was a time “to forgive and forget” both the crime and its victim—to return to normal, reasserting the acceptability of a violent masculinity over its simulated destabilizing counterpart.13 In Lupe/Lupín’s case the attempt to contain “the obviously potent masculinity she crafted for herself despite overwhelming odds” (Halberstam, 2005: 71) asserted itself in Palo Seco as a cultural imperative. Palo Sequenses, guided not to ask why or how she was murdered or by whom, were left instead to whispered musings, private glances, unspeakable feelings and bodily responses—what Ann Cvetkovich (2003) has called an “archive of feelings.” We, however, can raise some questions. We have been stalked by ghosts throughout our fieldwork in Palo Seco. We | 4/2/14 |
The HuntressTournament: The Huntress | Round: 1 | Opponent: - | Judge: - warning when I was a wee girl my brothers evidently, you see, my mind but still I was asleep I woke up as he was lifting up my pull-up I’ve been blocking these experiences for so long 1AC 2/8 apparently, nowadays I think that, my family the only one who’s talked openly to me my mother has progressed since then I still have to see them and though I’ve never been demur, I ought not to be afraid my mind was so jumbled 1AC 3/8 but hey, when my parents got divorced, as it turns out, contrary to popular belief, I admit to enjoying discourse the article about my father racked up hundreds of comments discussions were disorganized at best; I battled siblings fought my life isn’t even in shades of grey anymore 1AC 4/8 if you want daddy to be convicted, without my father around, not that there really is anyway four years after my sister came forward luckily, my rapists are fine, I’m sick but it’s time to be ready I like to think I’ve done my best to see the world in rainbow-tinted morality from here to Mexico, we need to take a stance you say you want to be political this 1AC is key to facing reality and so, to the hundreds of students who will hear this over the coming months please Here, we have the luxury to ask you this. In places like Juarez, Mexico, women are forced to be there for themselves. This September, one survivor took the situation into her own hands. spokesman Arturo Sandoval said of the prime suspect in the murder of two bus drivers killed as they worked on the same route on two successive days last week. Witness accounts indicate that she shot the drivers as she got off their buses. The vengeance theory developed early on with reports that before the second murder she shouted: "You lot think you are so tough." It took off at the weekend when local media received an email signed by "Diana, huntress of bus drivers". The mail claimed to be from a factory worker who had suffered violence from bus drivers and was fed up that nothing had been done to protect people like her. "I am an instrument to take revenge for several women," the email said. "Society may think that we are weak, but in reality we are brave and if we are not respected we will make ourselves respected. Juárez women are strong." While careful to point out that the mail could be a hoax, women's activists say they would not be surprised to find it was true. "Women here have been 100 disposable because of the situation of the city, the culture and the inaction of the police, and women have had enough," said Marisela Ortiz, a long time women's activist who in 2011 fled across the border to El Paso because of a series of death threats, driven home by the murders of other female activists. Ortiz stresses the pain carried by relatives of murdered women who not only have to deal with the loss, but also find themselves constantly imagining the horrors they suffered before death. "I have worked with many survivors and mothers of survivors over the years who don't just want justice, they want vengeance too." Nor is she surprised that bus drivers might be a target, given their reputation for abusing female passengers. They have also been accused of involvement in the murders of a number of women either directly, or as conduits to the survivors for more powerful people presumed by many to be responsible for the phenomenon. But Ortiz and others point out that bus drivers have also been targeted by the authorities when they need somebody to blame for crimes they cannot solve, cannot be bothered to investigate, or simply want to cover up. "There are many well documented cases of abuse by bus drivers and the police have always ignored violence against women," said Juárez criminologist and forensic scientist Oscar Maynez. "This means they have also often been the perfect scapegoats." But while the combination of sexual violence, bus drivers and vengeance is not new – and neither are female killers, whose presence in cartel death squads is well documented – the idea that a middle-aged woman would kill in the name of her sex is. "This would be the first case of a woman who is killing in order to get back at the patriarchal system," Maynez said. "That would be novel." Meanwhile, police say they are working on establishing the authenticity of the email from Diana. They are also putting undercover officers on buses armed with an artist's impression of the murderer drawn from witness accounts. Therefore, the role of the ballot for this debate is to determine who best performatively and methodologically makes debate a place of safe resort for survivors of sexual violence. 1AC 7/8 Survivors of sexual violence are strong, and we won’t be abused any longer. It’s time for all of us to demand justice for these atrocities. In Juarez, the police deliberately ignore the brutal rapes of hundreds of women. However, the second two rumored rapists were killed by a woman who only wanted justice, they put undercover cops on the case. It could not be more clear how little our governments care for our situations. In this debate round, we use our speeches to achieve our justice. For the women in Juarez, Diana is the answer. buses that ferry workers to and from the assembly-for-export factories on which the city's economy depends. If the now famous email is to be believed then "Diana, the Huntress of Bus Drivers" was a factory worker. At about 2pm, the main road through Anapra is dotted with women standing on street corners, their uniforms hanging over their arms, waiting for the buses to take them to the afternoon shift, which ends at 12.30am. The drivers of these buses are vetted more carefully. But they too can set nerves jangling on the way home. "Sometimes I am the last one to get off and it feels like there is nothing you can do when the drivers get creepy," 19-year-old Maria said as she waited to be taken to a windscreen wiper assembly line. "If the killer really was a survivor I hope she doesn't get caught." Such stories haunt Rodrigo, who admits some drivers "on other routes" have raped and killed. He takes scant comfort from the plainclothes policemen now riding the buses, armed with an artist's impression of the killer. "If she gets on my bus they might be able to catch her afterwards, but what good will that do me?" | 4/2/14 |
VolcanoesTournament: Volcanoes | Round: 1 | Opponent: - | Judge: - The Venezuelan government is not satisfying its female citizens. Trans* women, so often left out of the traditional feminist movement, experience extreme violence and discrimination in Venezuela. The violence and instability in Venezuela at the moment is radically affecting the lives of individuals living in poverty, often non-European Venezuelans, in a method that is distinctly gendered. The U.S.’s history with Venezuela has revolved around control, around attempts to own them and determine what their governments should be. We are privileged to live in a country that can so flippantly control others, and, as such, Peyton and I acknowledge that we will never live the lives of women in Venezuela. We may share experiences with homophobia, poverty, and sexism, but we cannot live their lives. In fact, we are often the very people who contribute to their oppression. Still, when women in Venezuela are seeking publicity and people to share their perspectives with, we cannot just ignore them. We don’t want to control them or pretend to liberate them; we just want to bring their perspectives to the debate space so we can redefine our imaginings of the political in a way that includes them. As Flores, a Venezuelan woman said, we must do better than this. Our role of the ballot is to determine who best performatively and methodologically inspires revolutionary politics in the debate space. This allows us to redefine what is and is not political in these spaces, making more room for female participants in the future. And sharing the narratives and poetry from women of color in Venezuela is the best, most intersectional way to bridge the gap between the above theorizing and actually redefining the political in this round. It allows us to reimagine what we should constitute as political within the topic countries and throughout the world in general, and it also allows us to become educated about the issues women face in the world. And so we begin sharing the perspectives. By Martha Kornbluth Garcia 04, http://www.raceandhistory.com/historicalviews/2004/0504.html Above the White Waters of Disappearance Adrian No Date, http://dayagainsthomophobia.org/tamara-adrian-interview-nye2014/ Maneula Zarate 2014, Caracas, February 23; http://thirdworldchronicles.blogspot.com Sky, Your Big Arch If it doesn't come That is there, always If it doesn't come | 4/2/14 |
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4/2/14 | kelliewasikowski@gmailcom | ||
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4/2/14 | kelliewasikowski@gmailcom |
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