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Tournament | Round | Opponent | Judge | Cites | Round Report | Open Source | Edit/Delete |
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Latino Dads and Moms | 1 | - | - |
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SCUM K | 1 | - | - |
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Sex Workers Neg | 1 | - | - |
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Untempered Tongues | 1 | - | - |
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Tournament | Round | Report |
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SCUM K | 1 | Opponent: - | Judge: - Just for the record - we did not cut the actual cards in this negative We got them from a camp file This is a HUGE pet peeve of mine (Lia) and it's only getting more extreme as time goes on but this k was kind of thrown together right before a tournament and so we kind of excuse it |
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Latino Dads and MomsTournament: Latino Dads and Moms | Round: 1 | Opponent: - | Judge: - The role of the ballot is to determine who best performatively and methodologically tears down borders in the debate space. Borders are perpetuated in our everyday speech practices, and most notably in the 1AC. By ignoring these representations and failing to challenge the status quo, the affirmative serves the elites and reinscribes the dangerous dualism of borders. The drive to keep the US and Mexico distinctly separate sinks us deeper into the hole that dualisms create... It is not “we”, it us “us” and “them”. Their entire affirmative is predicated off of reinforcing the existence of political and ideological borders. Ramlow ‘6 ((Todd R., “Bodies in the Borderlands: Gloria Anzaluda's and David Wojnarowicz's Mobility Machines,” MELUS, Volume: 31(3), Fall, p. 178. DAP) Wojnarowicz's Close to the Knives: A Memoir of Disintegration furthers and complicates Anzaldi6a's notions of the borderlands and crip-queer-mestiza/o subjectivity, as well as the connections she forges between the cripple, the queer, and the mojado. In Close to the Knives, the section titled "In the Shadow of the American Dream: Soon This Will All Be Picturesque Ruins" chronicles Wojnarowicz's physical journeying through the southwestern United States, his own crip-queer-mestizo consciousness, and his life in the borderlands. These borderlands are, as the section title announces, literally "in the shadow of the American Dream," outside of a normative national fantasy of community and identity. We must tear down these borders, the only way we can as high school debaters... in the debate space, Lia and I shall embrace our unstable identities and destroy the borders of racial, gendered, and sexual identity through narrative and self-written poetry. Contention 1 is Roma Identity My grandfather, native to Croatia, belongs to the ethnic group known as the Roma. My embracement of my Roma heritage exemplifies an example of unstable racial identity and a natural deconstruction of the typical borders we create in terms of identity. Christian Walsh and Brigette Krieg 07 Although precise estimates are unknown, the Roma, numbering from seven to nine million, are Europe’s largest minority (Brearley 2001). One of the issues in ascertaining a precise estimate of the population of Romani relates to identity construction. Some countries have only recently recognized Roma as an ethnic group for official purpose, while others have not. Roma people are reluctant to self-identify because of their history of oppression and forced assimilation and their distrust of authority. According to Rummens (200), identity construction is the process of developing person and/or social identities for the self, either by individuals or groups. Roma identity is largely dependent on who is constructing identity. The Roma people of Hungary, for example, self-identify as a heterogenous, sociocultural unit, and use the self-appellation of Roma to designate membership. Yet little empirical data is available to support this construction (Csepeli and Simon 2004). In contrast, the majority population of Hungary holds a Gypsy-image which is relatively “homogenous, stereotypical and fraught with negative bias” (129). Researchers have offered a complex multi-faceted construction of identity. Petrova suggests that the Roma are a “continuum of more or less related subgroups with complex, flexible, and multilevel identities with sometimes strangley overlapping and confusing subgroup names) (Petrova 2003, 114). Marushiakova and Popov (2004) identify the Roma as a part of the Gypsy group, an ethnic community migrated from India to Eastern Europe more than one thousand years ago. They suggest that Gypsies can be divided into a number of separate groups, subgroups, and meta-group units with their own ethnic and cultural features. The separate parts of the community have a group consciousness and alliance to a meta-group order, although they are typically clearly differentiated from one another. According to Marushiakova and Popov, the typical Gypsy community shares several common characteristics, including the presence of group consciousness, the use of a common language or another language among the Gypsies who last their native Romani language, as well as common values, behavioural patterns, opinions, and moral principles. AND Christian Walsh and Brigette Krieg 07 The absence of a homeland was a central theme for members of the Roma community. As one woman commented: The Roma don’t have a homeland. They can’t say, ‘I’m a Hungarian Roma, because I live in Hungary.’ It’s just the place you live. If we had a country just like the Hungarians, Italians, or other nationalities, because every nation has their own country, we can’t say that we are going home. Now we live in Canada, actually now this is our homeland. But if we go to Australia, it’s just the same, Hungary or Canada; there is no Roma Land. The lack of a homeland was linked by participants to their minority status and their experience of oppression, as one Roma participant stated: This is a nation without land, without flag, without representation, we don’t have ministers or a Prime Minister. So, wherever, we always have been and are always going to be a minority, regardless of what country we live in. Here in Canada we are still a minority, but here there are other minorities as well. Roma participants linked their minority status to feeling “marginalized and persecuted,” suggesting that Roma have been “cut literally, and have scars inside, and we carry these with us everywhere.” Freedom was seen as the antithesis of oppression: “we love freedom, which we have here.” How lonely I now know My worlds are Hispanic, or manic Different, as in, Different, as in, Different, as in, Contention 2 is Queerness Identifying as queer in gender and sexuality, there are other borders that I have come to tear down in the establishment of my identity, along with many other queer individuals. Come out quietly My mother claims She’d love me, even She’d love me, even She’d love me, even She’d love me, Seeing through a decolonial queer gaze allows for different interpretations of what is beyond a white, heteronormative imaginary that doesn’t dismiss what is unfamiliar but instead honors the differences between and among us. Pérez 3 (Emma, Assoc. Prof. of history at the University of Texas, El Paso, Frontiers: A Journal of Women Studies 24.2and3 - 122-131) ALM Historical research on and of borderland queers is not as abundant. Part of the problem is that the queer gaze has only recently become sanctioned. Queer history, after all, is a new, growing field. Despite the practice of queering our daily lives, academic institutions and disciplines have discouraged that "oh so disturbing" queer gaze. Our epistemological shift, however, has already begun to challenge rhetoric and ideologies about racialized sexualities. To queer the border is to look at the usual documents with another critical eye, a nonwhite, noncolonial, nonheteronormative eye. A decolonial queer gaze would permit scholars to interrogate medical texts, newspapers, court records, wills, novels, and corridos with that fresh critical eye. Graduate students at the University of Texas at El Paso (UTEP) are scrutinizing some of these records in order to construct the queer history of the border. In the History Department, I offered for the first time a graduate seminar on "Gender and Sexuality on the Border," in which queer history was explored. In the seminar, graduate students conducted research on El Paso/Juárez, tracking gay, lesbian, and queer histories through the centuries. Because the majority of historical studies on gender and sexuality ignore the geographic border between the United States and Mexico, these graduate students and I realized that it is difficult to assess how to pursue research on queers in this region. We also concluded that "queer" history included anyone who was considered "deviant," therefore we expanded whom we studied and how we conducted our studies. We found ourselves "queering" the documents. This was a daunting task; however, the students were creative as they challenged white heteronormative sexualities in studies that explored, for example, Juárez transvestites in their work place, prostitution in the late nineteenth and early twentieth centuries, lesbian oral histories of the El Paso community, gay and lesbian activists of El Paso, and Mexican American women's agency in the colonias of El Paso. Some of these studies are ongoing. UTEP's Ph.D. program in Borderlands History, the only one of its kind in the nation, is regionally specific to the United States and Mexico, and therefore is drawing students of color who are Chicana/o and Mexican nationals. A core faculty in the department is training students whose research interests include gender/sexuality/race/ethnicity in the borderlands, the Mexican Revolution, histories of Colonial Mexico, the Southwest, Latin America and Spain, as well as comparative world borders. But what about the gaps and silences? I know that nineteenth-century tejanas lived and roamed the "wild West" and probably knew how to handle a End Page 128 six-shooter and ride a horse, and I'm sure there were those who passed as men and those who loved women. As much as I would love to stumble upon diaries, journals, and letters written by queer vaqueras of the nineteenth century, I must challenge my own desire for the usual archival material and the usual way of seeing, as well as honor that which women scholars before me have uncovered. While I'll not always find the voices of the subaltern, the women, the queers of color, I will have access to a world of documents rich with ideologies that enforce white, colonial heteronormativity. A white heteronormative imaginary has defined how researchers and historians as well as cultural critics have chosen to ignore or negate the populations who are on the margins, outside of normative behavior, outside of twentieth-century nuclear white heterosexual family systems. I am arguing for a decolonial queer gaze that allows for different possibilities and interpretations of what exists in the gaps and silences but is often not seen or heard. I am arguing for decolonial queer interpretations that obligate us to see and hear beyond a heteronormative imaginary. I am arguing for decolonial gendered history to take us into our future studies with perspectives that do not deny, dismiss, or negate what is unfamiliar, but instead honors the differences between and among us. AND The alt is the only way to step out of the constricting boundaries of society. Why does she have to go and try to make 'sense' or it all? Every time she makes “sense” of something, she has to “cross over,” kicking a hole out of the old boundaries of the self and slip- ping under or over, dragging the old skin along, stumbling over. It hampers her movement in the new territory, dragging the ghost of the past with her. It is a dry birth, a breech birth, a screaming birth, one that Fights her every inch of the way. It is only when she is on the other side and the shell Cracks Open and the lid from her eyes lifts that she sees things in a different perspective. It is only then that she makes the connections, formulates the insights. it is only then that her consciousness expands at tiny notch, another rattle appears on the rattlesnake tail and the added growth slightly alters the sounds she makes. Suddenly the repressed energy rises, makes decisions, connects with conscious energy and a new life begins. it is her chance to crossover, to make a hole in the fence and walk across, to cross the river, to take that flying leap into the dark, that drives her to escape, that forces her into the fecuna cave of her imagination when she is cradled in the arms of Coatlicue who will never let her go. If she doesn’t change her ways, she will remain a stone forever. | 4/2/14 |
Sex Workers NegTournament: Sex Workers Neg | Round: 1 | Opponent: - | Judge: - The role of the ballot for this debate is to determine who best performatively and methodologically makes debate . For women in Latin America, USFG intervention like that of this year’s interventionist affirmatives only represents sexual violence and oppression. With the USFG’s arrival comes unseen suffering for sex workers who are often commodified and objectified to little more than “playthings” in both our society and their own due to USFG influence. Ashwini Hardikar 2012, http://www.crunkfeministcollective.com/2012/05/28/agents-of-violence-what-the-violations-against-sex-workers-in-latin-america-reveal-about-u-s-presence-in-the-region/ This is why our neg is a prerequisite to any other invasive Affirmatives in regards to the resolution... before we can discuss moving into these countries like foreign bodies, we must first challenge what the implications of such actions are, specifically in the instance of latina sex workers and the stigmas and oppression they face because of it. I identify as a woman who is sexually active, for better or worse. My parents’ reaction was best-case scenario; a disappointed speech about how I can never honestly where white on my wedding day from my mother, and awkward aversion of eyes from my father. Still, I got into the doctor without a hair on my head being harmed, which is more than most women my age can say. Sent off to the local clinic that Medicaid cares to cover, I am in a small waiting room filled largely with people who don’t meet each other’s eyes. Eventually ushered inside, I am warmly greeted by an un-intimidating Dr. Biga, the sweet physician fresh out of med school who is destined to one day see my junk. After a lengthy discussion, we decided that the best form of birth control would be the IUD, Mirena. The same Mirena that women have reported falling out, stabbing through the walls of the uterus, shifting and penetrating various organs, with a few lethal cases. My mother chastises me for my decision just so I can “fuck my boyfriend without latex”, but for an honor roll student who has no time for her anti-depressants let alone birth control pills, for a girl from a low-income family that lives paycheck to paycheck delivered by oil corporations and can only afford what the government has decided to pay, for a woman who wants to make life a little easier and safer for both herself and the boy she loves, Mirena was the option for me. But what about those who don’t have the same privileges I’ve been given? While I have struggled with much, I have had the ability to go to a doctor on the government’s dollar. And though my parents may not necessarily approve, I’ve more or less had them stand behind me when I needed them to and I acknowledge and appreciate the privileges I have. But for those who don’t have Medicaid or Mirena or my parents, a sexually active lifestyle can be hell. The material positions for sex workers in Latin America are often times not even half of what I have. And though I share some aspects of their identity, I could never begin to imagine what life could be like without any form of birth control or support from those around me. This is why we must bring attention to this issue; with social change comes a lightening of this burden. The one thing we all need that money can’t buy, that no matter what condition you’re in, is your own ability to represent your identity and to have control over that. People are hardly able to possess their own identities when they’re constantly degraded, thrown to the side and spit on as a regular part of their lives, and this more than anything applies to Latina sex workers. We need to be embracing Why is it that boys Either sluts or prudes The man paid a good rate Men want their hotties But without any remorse The women they want to marry No nasty reputation Women are getting fired You can’t speak for your rights Women are shamed Society has an obsession Why does a woman’s job Mostly done out of need And yet there are some Some choose to feel strong What people don’t understand It’s okay to have free will We need to challenge the ignorant and often violent mindsets that are present in today’s society regarding women’s sexuality. Why is it any less to rent out one’s body rather than estates for a living? While the situations that these women find themselves in may not always be fantastic (or even decent), we can certainly adjust our own opinions and belief systems about not only sex workers, but any woman in regards to their sexual identity and perhaps allow for a change in our community that could impact the lives of those who experience sexual oppression. Somehow, someway, I’ve always managed to be scorned for not being society’s ideal woman. In fourth grade, I was made fun of for the dark hair on my arms and my body compared to the light haired and not as developed girls. I had previously been accepting of my body; that night, I shaved every bit of me. In fifth grade, I was called “Fat Ass” because I was 20 pounds heavier than the prettiest girls at school. That night, I sat in my room and cried over the form that I had naively assumed to be unimposing to the rest of the world. In middle school, I tried lip gloss for the first time and was accused of “trying too hard” by the boys in my class, and I never wore makeup to school again. This summer, I tried lipstain with my best friend and my brother barged in, calling me a clownface. But instead of caving in like I had been taught, Josalyn and I just laughed. I refused to be society’s prey, and here I stand: a proud Huntress. I have never been perfect enough for society, and when I tried to adapt, I was mocked for trying to be what they asked for. I’m not pretty enough; and then suddenly, I’m told I shouldn’t try so hard. I’m too fat; and then I’m teased for worrying over my weight like a girly girl. And now, when I have finally met a boy who doesn’t ask me to fulfill paradoxical expectations, I am at last too slutty whereas I used to be prude. I have been told that I must respect these hateful, sexist opinions, that I must keep my critiques to myself... BUT HOW CAN I POSSIBLY RESPECT OPINIONS BORN OUT OF UNQUESTIONED MISOGYNISTIC, SLUT-SHAMING PHILOSOPHY WHEN SOCIETY NEVER FAILED TO CRITIQUE ME? Though our generation is still young, they only reflect the values of those around them that they have accepted. One is entitled to a simple opinion until it becomes poisonous, and taints the water hole, so to speak. Slut-shaming, sex-fearing ideologies in some ways completely halt various feminist movements... as our youth are becoming more comfortable with themselves, they are then told to go back inside and to change into something “less slutty”. As girls are trying to learn to say no when they aren’t comfortable, everyone around them tells them that’s simply what a good girlfriend does, and that they’re just being old-fashioned. We need to confront these harmful ideologies directly and with force. This is the basis of our neg, and why we should win the ballot. | 4/2/14 |
Untempered Tongues - Generic ShellTournament: Untempered Tongues | Round: 1 | Opponent: - | Judge: - Our alternative is spoken word poetry, our preferred method for discussing social justice in our schools. It uses a form of language that was specifically created by youth, particularly disenfranchised youth, and fights against the traditional modes of knowledge production that re-entrench us in the status quo. This breaking away from traditional teaching and language structures allows us to fight against oppression and extend the reach of debate to be more inclusive to more students. Through our embracing of poetry, we claim our own power as youth and make debate and the speech acts we engage in a revolutionary act. | 4/2/14 |
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4/2/14 | kelliewasikowski@gmailcom | ||
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