1nc – Short Shell



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Alternative – Solves Colonial History


The alternative’s historical examination is a critical process by which the violent ordering of the world can be deconstructed. Their discourse concerning civilization is a guise for colonialism.

Nayar in ’99

(Jayan, RE-FRAMING INTERNATIONAL LAW FOR THE 21ST CENTURY: Orders of Inhumanity, Transnational Law & Contemporary Problems, Fall, 1999, 9 Transnat'l L. & Contemp. Probs. 599, MDA)


Through "colonialism" was reshaped the material basis of exchange that determined human relationships. Put differently, the very idea of what is "human" was recast by the imposed value-systems of the "civilizing" process that was colonialism. To be human, to live, and to relate to others, thus, both lost and gained meaning. Lost were many pre-colonial and indigenous conceptions of human dignity, of subsistence, production, consumption, wealth and poverty. Gained was the advent of the human "self" as an objective "economic" agent and, with it, the universals of commodification as the basis for human relations. Following this transformation of the material political-economy of the colonized, or "ordered," colonialism entrenched the "state" as the symbolic "political" institution of "public" social relations. The effect of this "colonization of the mind" was that the "political-economic" form of social organization--the state--was universalized as common, if not "natural," resulting in a homogenization of "political" imagination and language. Thus, diversity was unified, while at the same time, unity was diversified. The particularities and inconveniences of human diversity--culture and tradition--were subordinated to the "civilized" discourse of secular myths (to which the "rule of law" is central), n16 while concurrently, humanity was formally segregated into artificial "states," enclosures of mythic solidarities and common destinies. This brief remembering of colonialism as an historic process, provides us with the most explicit lessons on the violence of the "ordering" of "worlds." From its history we see that an important feature of ordering prevails. The world of those who "order" is the destruction of the "worlds" of those ordered. So many ideologies of negation and (re)creation served to justify this "beginning"--terra nullius, the "savage" native, the "civilizing mission." n17 The [*608] "world," after all, had to be created out of all this "unworldly" miasma, all for the common good of the universal society of humankind.

Alternative – General Solvency



By creating counter-memories we can challenges the hegemonic narrative of world ordering

Nayar in ’99

(Jayan, RE-FRAMING INTERNATIONAL LAW FOR THE 21ST CENTURY: Orders of Inhumanity, Transnational Law & Contemporary Problems, Fall, 1999, 9 Transnat'l L. & Contemp. Probs. 599, MDA)


Setting aside these divergent articulations of the vision of world-order, let us locate the rhetoric of world-order within the realm of social experience. The point of our concern is not simply about "world-order-talk," after all, but rather, about the real or potential impacts of world-orders, real or imagined. I suggest we begin this exploration into an alternative narrative on world-order by stepping off the bandwagon of world-order narratives to reflect on the connotations of its very terminology.What is this "world" that we have in mind when we speak of world-order? What is the nature of "order" that characterizes this world that has come to be the template for our new world-order? What has been the fate and fortune of other "We the Peoples"? n12 Should we seek them out, within this order that has come to be created? Our first challenge, I suggest, is in distinguishing between the imaginations of world-order and the materialities of "world (mis)order(ings)."
Memory Alternative reconceptionalizes the historical landscape that commemorates violence

Schramm, 2011

(Katharina, A perfessor at Martin Luther, Landscapes of Violence: Memory and Sacres Space, http://muse.jhu.edu, 6/24/11, S.M)


In the existing literature, the description of the relationship between official commemorations and popular or minority discourses and countermemories as a contested terrain often implies that these positions are mutually exclusive.3 However, such a dichotomization of positions tends to obscure the many overlaps between them.4 The articles in our collection therefore aim at presenting a more balanced view of these encounters, without denying the existing power asymmetries between different subject positions, or the political interests that are at stake in the commemoration of violence. We therefore focus on the extensive permeation of the several layers of interpretation through which a memorial landscape is perceived and trans/formed.

Alternative – Solves Progress



Alternative is able to suggestion the dystopia of progress. Only by moving beyond the status quo shortsightedness can we counter the doomsday narratives of the 1AC.

McGowan in ‘8

(John, is the Ruel W. Tyson, Jr. Distinguished Professor of the Humanities in the Department of English & Comparative Literature at the University of North Carolina., “The Possibility of Progress: A Pragmatist Account”, The Good Society, Volume 17, Number 1, 2008, pp. 34, MDA)


Shorn of global narratives of progress or of inevitable decline, we are left with the daunting task of trying out how we can make things better here and now, right in front of our noses first, more widely second. The task, with all of its uncertainties, does impart a meaning to our present actions. But it may also appear overwhelmingly difficult. Modesty about our capacity to meet its challenges is salutary in relation to grandiose claims about the direction in which history is necessarily moving. But a modesty that encourages a sauve-qui-peut , cultivate-my-own-garden shortsightedness will hardly suffice to counter the doomsday narratives that currently seem more persuasive than narratives of inevitable progress. To achieve an invigorating sense of the possible it certainly would help if we had a few good examples of collective intelligence to celebrate. Here are a few candidates, tentatively offered: the end of apartheid in South Africa, the creation and dissemination of the polio vaccine, the establishment of social insurance programs in various countries. None of them is perfect, but each represents the enactment of a possibility that was an improvement over what came before. None of these brought utopia, but they do suggest that some actions can improve the quality of life for some human beings. None of these is uncontested, or a completely secure fait accompli . I don’t think we can expect more than such complicated and ambiguous examples, but I also think they are sufficient to prevent us from throwing in the towel.

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