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darthsuo [Death Aff]
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+=====PAS Aff=====
+====1AC====
+**In the beginning, there was zoe: the indestructible force of life that exceeds any individuation. From zoe, liberal humanism hewed the subject – that fragile creature of finitude – and gave it supreme importance. But when the subject dies, life continues; what, then, are we to make of suicide?**\\
+**__Shildrick 8__** (Margrit, Professor of Gender and Knowledge Production, TEMA Institute for Interdisciplinary Gender Studies, Linköping University, Former Professor of Gender Studies at Queen’s University Belfast, (Ph.D Warwick, M.Sc. Liverpool) “Deciding on Death: Conventions and Contestations in the Context of Disability” Bioethical Inquiry (2008) 5:209–219 DOI 10.1007/s11673-007-9074-1
+My point is that all that has so . . . . ([36], p. 8)
+**We are always already committing suicide – not from terminal illness or an excess of suffering, but because it is in our nature to die. PAS is a mode through which we style our deaths in a manner that affirm zoe – it marks a virtual potential that can disintegrate all notions of the subject as such.**\\
+**__Braidotti 9__** (Rosi, Distinguished Professor in the Humanities at Utrecht University in the Netherlands, founding director of the Centre for the Humanities at Utrecht University and Honorary Visiting Professor in the Law School of Birkbeck College, University of London “Locating Deleuze’s Eco-Philosophy between Bio/Zoe-Power and Necro-Politics” in Deleuze and Law: Forensic Futures, ed. C. Colebrook, R. Braidotti & P. Hanafin, New York: Palgrave Macmillan, pg. 107-109
+Life is cosmic energy, simultaneously empty chaos . . . are non-essentialistic brands of vitalism.
+**The figure who demands PAS as a right represents the ultimate challenge to a legal order bent on death control. The affirmative is the invention of a jurisprudence that calls this right into being.**\\
+**__Hanafin 9__** (Patrick, Professor of Law at Birkbeck College, University of London, UK. He has been a visiting professor at the School of Law at the University of Porto, Portugal, and at the Law Faculty at the University of Pretoria in South Africa. He has held research fellowships at the European University Institute in Florence and at the Human Rights Program at Harvard Law School, “Rights of Passage: Law and the Biopolitics of Dying” Deleuze and Law: Forensic Futures, London: Palgrave Macmillan Ed. R. Braidotti, C. Colebrook, P. Hanafin, pg. 47-57
+The figure who refuses is a particularly troubling . . . Tripodina, 2001, p. 1727).
+**This politics of radical and vital affirmation is necessary to interrupt the contemporary necro-political condition that makes extinction inevitable.**\\
+**__Braidotti 13 __**(Rosi, holds Italian and Australian citizenship, was born in Italy and grew up in Australia, where she received degrees from the Australian National University in Canberra in 1977 and was awarded the University Medal in Philosophy and the University Tillyard prize. Braidotti then moved on to do her doctoral work at the Sorbonne, where she received her degree in philosophy in 1981. She has taught at the University of Utrecht in the Netherlands since 1988, when she was appointed as the founding professor in women's studies.[1] In 1995 she became the founding Director of the Netherlands research school of Women's Studies, a position she held till 2005. Braidotti is a pioneer in European Women's Studies: she founded the inter-university SOCRATES network NOISE and the Thematic Network for Women's Studies ATHENA, which she directed till 2005. She was a Leverhulme Trust Visiting Professor at Birkbeck College in 2005-6; a Jean Monnet professor at the European University Institute in Florence in 2002-3 and a fellow in the school of Social Science at the Institute for Advanced Study in Princeton in 1994. Braidotti is currently Distinguished University Professor at Utrecht University and founding Director of the Centre for the Humanities, onored with a Royal Knighthood from Queen Beatrix of the Netherlands; in August 2006 she received the University Medal from the University of Lodz in Poland and she was awarded an Honorary Degree in Philosophy from Helsinki University in May 2007. In 2009, she was elected Honorary Fellow of the Australian Academy of the Humanities. Since 2009 she is a board member of Consortium of Humanities Centre and Institutes, The Posthuman Malden: polity, pg. 110-141
+This chapter deals with the multi-layered . . . expansion of new 'studies' areas in chapter 4.
+[Braidiotti continues . . . ]
+Speaking from the position of an embodied and embedded female subject, capable of reproducing the future … this on-going engagement with the political accountability of posthuman subjectivity.
+**Thus the plan: The United States should legalize physician-assisted suicide.**\\
+**The plan is an act of law-as-creation, the inauguration of a new world that makes radical change possible. Our becoming-democratic is a affirmative practice of jurisprudence that can reclaim the failures of actually-existingdemocracy **\\
+**__Bogue 12__** (Ronald, Distinguished Research Professor and Josiah Meigs Distinguished Teaching Professor of Comparative Literature at the University of Georgia, “Nature, Law and Chaosmopolitanism” in Revisiting Normativity with Deleuze Ed. R. Braidotti and P. Pisters London: Bloomsbury, pg. 107-112
+Finally, if Deleuze-Guattari's politics can . . . task of fashioning a genuinely democratic political order.
+**The legalization of PAS shifts the coordinates of medicalization and the life/death distinction – this act is fragile, but so is every emergent clamor for rights. Evaluate this debate not on the immediate effects of implementation but on the tantalizing possibilities that our new right creates.**\\
+**__Honig 8__** (Bonnie Honig is Nancy Duke Lewis Professor in the departments of Modern Culture and Media (MCM) and Political Science, 2008, “The Time of Rights: Emergent Thoughts in an Emergency Setting” in The New Pluralism:  William Connolly and the Contemporary Global Condition, kindle
+Connolly’s politics of becoming brings together critical responsiveness . . . Well, when one is doing philosophy.47
+======Deleuze Aff======
+====1AC Wake Round 8====
+**The abstract machine of faciality continually threatens to reduce identity to dyads: either an antagonistic position towards structures of oppression and other individuals surrounding us or the re-invocation of static, ossified categories. The topic invites both a historical, self-reflexive examination of the diverse modalities of oppression and a simultaneous affirmation of becoming. The modern prostitution regime gained power from the image of the seductive Asian man threatening the purity of white European womanhood while at the same time allowing large numbers of Chinese women so long as they remained prostitutes. Weed restrictions drew upon the rhetorical economy of the Chinese opium scare but combined this with a new xenophobia framed around a Mexican invasion, creating new regimes of violence. Militarism expands through fears of the “rise of China.” These contingent historical moments become sedimented through repetitions and reaffirmations, employed against other groups – Black Americans, East Asian migrants – in novel ways. Michael’s family immigrated to the United States from China and he is marked in the American racial code as foreign and Other. Within the dominant regimes of racialization he’s still, so they say, doing quite well. The long history of racial and sexual oppression in America makes it obvious that this isn’t true—brutal disposability of Chinese workers, Chinese Exclusion, and the murder of Vincent Chin, the myth of the “model minority” coexists with a violent suspicion of Asian otherness. Facialty operates by defining identity positions in terms of their deviance from the white heterosexual male. This process of demarcation is the condition of possibility for identitarian violence.**\\
+**__Saldanha ‘7__** /Arun, Associate Professor, Department of Geography, Environment, and Society, University of Minnesota and Senior Lecturer of Social Sustainability at Lancaster Environment Centre, Lancaster University, Psychedelic White: Goa Trance and the Viscosity of Race, Minneapolis: University of Minnesota Press, pg.194-196/
+My disagreement is not with Fanon’s and Martín . . . countered with a Hegelian sublation into the universal.
+**Vote affirmative to activate this space as site of becoming. This regime maintains its position via the construction of synthetic opposition between staticized identity groups. Against this we must intensify the production of difference, by growing grass. Growing grass means affirming the multiplicity of identity. Identity should become multiple—where the tree of identitarian totality once stood, thousands of molecular identities should sprout.**\\
+**__ Saldanha ‘6__** /Arun, Associate Professor, Department of Geography, Environment, and Society, University of Minnesota and Senior Lecturer of Social Sustainability at Lancaster Environment Centre, Lancaster University, “Reontologising race: the machinic geography of phenotype”, Environment and Planning D: Society and Space 2006, volume 24, pages 9-24, DOI:10.1068/d61j/
+Every time phenotype makes … out what is keeping them from becoming actual.
+**Why should you affirm? Because critique and negativity are not the same thing. Melancholia and mourning have become the hallmarks of our context, and as a result critiques of domination have stalled. Affirmation is the only way out of a stifling paradox between negativity as critique and activating affect as a modality for change.**\\
+**__Bradiotti ‘9__**, (Rosi, Humanities, Utrecht, New Formations, Issue 68, Fall 2009)\\
+This paper addresses a paradox: how to engage in … from the epistemological to the ontological turn in ¶ poststructuralist philosophy. ¶
+**Rather than viewing our affirmation as either the inscription of Michael’s scholarship into my white world, the production and performance of the 1AC juxtapose our hybridizing cis-male positionalities and ask about the possibilities this generates. This generative politics is the politics of becoming: a simultaneous recognition of the constitutive exclusion in our public acts and an attentiveness to the same. If there is any value to debate to begin with, it must start from the presupposition of non-exclusion**\\
+**__Braidotti ‘6__** /Rosi, Utrecht University and Birkbeck College, “Affirmation versus Vulnerability: On Contemporary Ethical Debates” Symposium: Canadian Journal of Continental Philosophy, vol. 10, no. 1, Spring / Printemps 2006, pp 235-254/
+The ethics of affirmation, with its … in the pursuit of change is a political act.
+**Why does the ballot matter? It is a site for debate becoming something different—in transfiguring the orthodoxy of debate as a series of dialectical exchanges premised on the logic of either/or, you can write debate as a site where affirmation produces new modes of becoming**\\
+**__Conway 10__**\\, Philosophy, CSU LA, 2010 (Jay, Gilles Deleuze: Affirmation in Philosophy)
+How exactly does the phrase “the middle” secure the atmosphere of Deleuze’s … index of any reorganization of social life.
+=====1AC=====
+**White supremacist polarizations continually threaten to reduce identity to dyads: either an antagonistic position towards structures of oppression and other individuals surrounding us or the re-invocation of static, ossified categories.**\\
+**Michael Suo is from a Chinese family that immigrated to the United States. He is marked in the American racial code as foreign and Other. And yet within the logic that dominant regimes of racialization deploy he’s still, so they say, doing comparatively well.**\\
+**The long history of racial oppression in America makes it obvious that this isn’t true—brutal disposability of Chinese workers, Chinese Exclusion, and the murder of Vincent Chin, the myth of the “model minority” coexists with a violent suspicion of Asian otherness. Prostitution restrictions emerged against the image of the seductive Asian man threatening the purity of white European womanhood. Weed restrictions drew upon the rhetorical economy of the Chinese opium scare but combined this with a new xenophobia framed around a Mexican invasion, creating new regimes of violence. These contingent historical moments become sedimented through repetitions and reaffirmations, employed against other groups – Black Americans, East Asian migrants – in novel ways**\\
+**Discussion of race needs to stay as creative as the individuals who bear it. When it remains within a binary, all people of color will be stuck in a white supremacist system. **\\
+**__Alcoff ‘6__** (Linda Martín Alcoff, Prof. of Philosophy at CUNY, Latinos, Asian Americans, and the Black‐White Binary, in Visible Identities: Race, Gender, and the Self, Oxford Scholarship Online)
+Similar to the Mexican Americans in Texas, . . . 1994; Prashad 2000; Wu 2002).
+**The silence bred by reducing racialization to simplicity allows conservative forces to divide and conquer – the model minority myth, the tale of the high-performing Asian who proves that social uplift is possible is a paradigmatic example of a liminal identity being redeployed as a weapon**\\
+**__Prashad 2__** (Vijay Prashad, George and Martha Kellner Chair in South Asian History and Professor of International Studies, 2002, “Everybody Was Kung Fu Fighting,” pp. 40-46
+The moral and political weight of the civil . . . content of their character’’ message than we suspect.
+**VOTE AFF TO AFFIRM A PEDAGOGY OF POLYCULTURALISM**\\
+**Obliterating the strength that the black/white binary gives White Supremacy means neither embracing liberal/multicultural color-blindedness, nor advocating a primordial position of absolute difference between races. Instead it begins with an understanding of race for the complex phenomenon that it is**\\
+**__Prashad 2__** (Vijay Prashad, George and Martha Kellner Chair in South Asian History and Professor of International Studies, 2002, “Everybody Was Kung Fu Fighting,” pp. 38-40)
+The problem of the twenty-first century. . . , values. But more on that later.
+**Authenticity should not be a justification for exclusion. Polycultural politics affirms the centrality of internal differentiation for any understanding of identity. If there is any value to debate to begin with, it must start from the presupposition of non-exclusion**\\
+**__Prashad 2__** (Vijay Prashad, George and Martha Kellner Chair in South Asian History and Professor of International Studies, 2002, “Everybody Was Kung Fu Fighting,” pp. 64-69)
+Disenfranchised by white supremacy, many people of . . . is indeed in some way equal.136
+**Growing grass means affirming the multiplicity of identity. Identity should become multiple—where the tree of identitarian totality once stood, thousands of molecular identities should sprout.**\\
+**__ Saldanha ‘6__** /Arun, Associate Professor, Department of Geography, Environment, and Society, University of Minnesota and Senior Lecturer of Social Sustainability at Lancaster Environment Centre, Lancaster University, “Reontologising race: the machinic geography of phenotype”, Environment and Planning D: Society and Space 2006, volume 24, pages 9-24, DOI:10.1068/d61j/
+Every time phenotype makes another machinic …. is keeping them from becoming actual.
+**Why should you affirm? Because critique and negativity are not the same thing. Melancholia and mourning have become the hallmarks of our context, and as a result critiques of domination have stalled. Affirmation is the only way out of a stifling paradox between negativity as critique and activating affect as a modality for change.**\\
+ Bradiotti, Humanities, Utrecht, 2009 (Rosi, New Formations, Issue 68, Fall 2009)
+This paper addresses a paradox: how to engage in … ¶ poststructuralist philosophy. ¶
 ======Anarchism Aff======
 =====1AC=====

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