Tournament: Cal | Round: 3 | Opponent: Interlake HJ | Judge: Morgan Titcher
Black Female Rage 1AC

And if that rage is not uttered, spoken, expressed then what becomes of it?
So much has been written deconstructing the mad white woman relegated to the attic.
Less is known of black female rage for there is usually no place for it.
Its very articulation is a social death sentence especially in mixed company.
Her rememories stay crushed in her body, her archive.
She dare not speak.  Shut your mouth.  Careful.
There is a place for unruly little girls like you who do not know when to be quiet.
When not to offend white sensibilities.
When not to choke. When to submit.
Shhhhhh—Take a deep breath.
Swallow.
There is no safe word.

Noyé nape noyé
(Drowning we are drowning)
Noyé mapé noyé
(Drowning I am drowning)
Ezili si we’m tonbé lan dlo, pranm non
(Ezili if you see us fall in the sea, take us)
Métres, so we’m tonbé lan dlo, pranm non
(Goddess if you see us fall in the sea, save us)
Sové lavi zenfan yo noyé napé noyé
(Save the lives of your children, because we are drowning)

The Topic’s Selection of Economic Engagement With the Three Countries in Question is Not a Coincedence—Mexico, as One Of Our Largest Trading Partners and the Supplier of So Much Cheap Labor, Cuba, Representing the Former Global Threat and the Potential for Eviscerating the Cold War Order for Massive Economic Gain, and Venezuela, the Contemporary Threat That Needs to Be Brought Under the American Order. 

However, This Year’s Topic and Investigation is Marked By an Absence—Specifically, the Decision to Exclude Haiti From the Resolution—This is Not a Coincedence, But the Continuation of a Historical Tradition that Ignores the Historicity of Haiti’s Existence Over Time—Haiti Represents that Which is Impossible and Incomprehensible Within White, Masculine American Discourse
Reinhardt-2000- Thomas Reinhardt, 200 Years of Forgetting : Hushing up the Haitian Revolution. Journal of Black Studies 2005
Eight months later, on January 1, 1804, ... the time it happened and for many years to come. 

 Contemporary Social History Shows that this Exclusion Specifically Silences and Depends on the Figure of the Black Woman—Our Acceptance of Bullshit Rules that Ignore Our Subjectivity is What Allows the Destruction and Ignorance of Disaster, Violence and Dehumanization—As Black Women Our Performance of Rage in the Face of The Community’s Willfull Ignorance of Haiti is Crucial to Generate Viable Criticism
Gina Athena Ulysse, Associate Professor of Anthropology at Wesleyan University, “When I Wail for Haiti: Debriefing (Performing) a Black Atlantic Nightmare,” February 13th, 2011 (http://postcolonialnetworks.com/2011/02/13/when-i-wail-for-haiti-debriefing-performing-a-black-atlantic-nightmare/)

Days after January 12, 4:53:10pm when the earthquake ravaged my birth country, ...
Wailing is my chosen method of intervention.

We Affirm the Inclusion of Haiti Within the Topic as an Expression of Black Female Rage

We Must Not Be Silent in the Face of Dispossession—Filling the Gaps With Rage is Crucial to Imagine a New Realm of Politics Within Which Our Alternate Histories and New Narratives are Acceptable and Valid Forms of Engagement
Hartman 08 (Saidiya, Venus in two acts)   

Narrative restraint, the refusal to ?ll in the gaps a... past and animates our desire for a liberated future. 

All Around Us the Discourse of White Masculine Supremacy Demands That We Suppress our Rage as Black Women—Whether it is To Avoid Conflict or To Acquiesce to the Rules and Demands of White Civil Society, To Hope for Inclusion, This Suppression Fundamentally Divorces Us From Our Own Connection to Ourselves, Causes Grief and Violence—Non Violent Relations are Only Possible When We Allow Rage To Function Productively
bell hooks, “Killing Rage,” 1996 (http://www.thinkingtogether.org/rcream/archive/Old/S2006/comp/KillingRage.pdf)

It was these sequences of racialized incidents involving black women ... we could do this only by claiming our rage.

Tournament: Valley | Round: 2 | Opponent: IC West BR | Judge: Sheila Peterson
1AC—Introduction 

Shake 'til the break of dawn
Don't mean a thing, so duh
I can't take it no more
Baby, we in tuxedo groove
Pharaohs and E. Badu
Crazy in the black and white
We got the drums so tight
Baby, here comes the freedom song
Too strong we moving on
Baby this melody
Will show you another way
Been tryin' for far too long
Come home and sing your song
But you gotta testify
Because the booty don't lie
No, no, the booty don't lie
Oh no, the booty don't lie
(JANELLE MONAE – QUEEN)

Our roll of the ballot—the judge should vote for the team who best performatively and methodologically rejects the object status of the black female body.

We Begin with the originary example of the Hottentot Venus—Sarah Bartman, a Khoikhoi woman from what is now South Africa, was exhibited throughout London and Paris, her sexuality the subject of “freak show” like fascination from predominantly white male audiences.  This Objectification of blackness feminity/body demonstrates How whiteness understands its sexuality Creates commodities of women
Sarah Sharpley-Whiting  1999 “Black Venus: Sexualized Savages, Primal Fears, and Primitive Narratives in French”

Sometime during the early quarter of the twentieth century, … was carried out under the facade of humor.

We will no longer dance for your pleasure. We Will No Longer Be your spectacle. This speech, this dance, this debate is for us because no one will write our story and no one can offer you our body. We will take our place rather than have you tell you when or where we can have a place. 

The Hottentot Venus was not just in the past, it was simply one of the first instances in which you see black woman objectified, caged and obsessed over by whites. It is continued in the contemporary fascination with the derrieres of Beyonce, Nicki Minaj, and Buffy the Body.  Whiteness utilizes us, bodily. The black female body and its specificity is not only on display, but the focal point for whites to understand. We dance for our ancestors now to reclaim our body – our booty. 

1AC—Latin America

Our interpretation of economic engagement is the returning of the body to the slave throughout the African diaspora in Latin America, as a resource

The politics of commodification that begins with the female slave subtends the politics of the United States in relation to Latin America.  Thingification begins with the slave but the settler logic of expansion spreads even into the normative readings of the resolution.  
THORBURN representative of the WORKERS PARTY, USA 2k04
Michael-; “US Imperialism, Hands Off Latin America;” a Chicago-area meeting organized by the Peace Agenda Forum on October 21, 2004; published online-November 9; http://www.anti-imperialist.org/Hands-Off-Latin-America_11-9-04.htm
Economic Basis
Of course, behind all this military intervention are the economic interests of the U.S. monopoly capitalist … the capitalist-imperialist system. 

The slave as the commodity that speaks disrupts the valuation of science and grammar, disarticulates the distinction between subject and object, spirit and matter and in doing so anticipates another possible future, a new science or theory of value that remakes the world.

Moten 2003 Fred, Prof. English @ Duke, In the Break: The Aesthetics of the Black Radical Tradition, p. 14

The value of the sign, … widest possible angle of dispersion.

1AC—Debate 

DEBATE AS AN ACTIVITY ASK YOU TO VIOLENTLY PERFORM THE “POLITICAL TANGO” we reject that ideological battery that leaves me metaphorically black and blue with the bruises of topical violence, by nature my body is not topical. Let’s embrace a form of performative dance as a site of resistance. Our dancing creates a different non- autonomous resistance. Our goal isn’t to make black woman human but to travel through time to the post human, bypassing the obsession of the human. Rounds are not innocent forms of amusement, they have forced the Black Female body to perform in a way that affirms the US government, the same entity that has been built on their backs, we are “the mules uh the world.” These specific forced interpretations of government action within the debate not only kills the black woman but also makes her into a form of amusement to please white masters and black lovers. However in order to deconstruct this system built on exclusion we must use performance as insurgency.
Advocacy statement – we perform/dance to reclaim our stolen bodies.  This is a process of redressing the slave body. In other words, your ballot should reflect an endorsement of the reclaiming the black body and the booty that belongs to it. This is a matter of literal survival.
Survival. We have a need to survive, as people, as debaters, as black women. Surival is not only the physical life of the body, but a pedagogy of knowledge transmission. Survival is not the convoluted consequences of political capital, but the ability to reclaim knowledge, the self and the body. We are already excluded from social life.  

THE DANCING BODY IS THE SITE OF COUNTERINVESTMENT IN THE BODY. The performance and everyday revolutionary acts of the pained body not only interrogates different modes of dominance but creates a space for the black body to create her own politics in an attempt to redress her. Redressing of the pained body are made effective when the system is exploited and operated against. Performance allows for the slave to participate in mundane situations to express her pain. We disrupt the debate space through our dance to create transient zones of freedom. 

Saidiya Hartman IN 1997Scene of Subjection: Terror, Slavery, and Self-Making in Nineteenth-Century America pg. 50-51

Exploiting the limits of the permissible… desperately insufficient form of redress.
Starting at the booty is key to reclaiming the body - The black female “booty” as a site of resistance is key as the starting point for anti blackness in civil society, the Booty don’t Lie. Starting anywhere but here is a misfire and a Disad to their argument
The "Batty" Politic: Toward an Aesthetics of the Black Female Body Janell Hobson, Hypatia, Volume 18, Number 4, Fall/Winter 2003, pp. 87-105 (Article) Published by Indiana University Press DOI: 10.1353/hyp.2003.0079

The title of this essay is an obvious pun … proudly displaying our behinds
while continuing our winning streak.

The Lasting Spirit of the Hottentot Venus Robs Our ability to access the black female body as anything but the oversexualized freak. We must use our bodies to survive, we must imagine a world beyond the one we live in now, beyond the status quo of debate and of violence. 

Recognizing the positional status of the black female body throughout history as physical, sexual and psychic property, as belonging to EVERYONE but us, is the only way we can access a future of real survival.