Fasching and deChant argue that

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1st- The State—They adopt this process of disassociation through surrendering oneself to the state – the affirmative distances themselves not only from their own social privileges but also disassociates themselves from complicity they have in participating in a process of separating themselves from the state structures they criticize while simultaneously embracing those same structures – this disassociation has led to some of the bloodiest atrocities in history – It conceals political apathy under the guise of activism and ensures the continuation of the problems they seek to solve –
Fasching and deChant argue that

(Darrell and Dell, Prof. of Religious Studies @ University of South Florida, Prof. of Religious Studies @ USF, Comparative Religious Ethics: A Narrative Approach, Pg.  42-43) 

Interpreting our own historical situation is a risky business, for we are still too close to the events. We do not have the distance needed to put everything into proper perspective. Nevertheless, without such an interpretation it is impossible to identify the ethical challenges that face us, so we must risk it. In this chapter we argue that two major trends unfolded in the twentieth century that are of significance for thinking about ethics: (1) the phenomenon of mass killing encouraged by sacred narratives that authorize "killing in order to heal," as symbolized by Auschwitz and Hiroshima, and (2) a cross-cultural and interreligious ethic of non-violent resistance or civil disobedience symbolized by figures like Gandhi and King – one that functions as an ethic of audacity on behalf of the stranger. The second, we suggest, offers an ethic of the holy in response to the sacred morality of the first. The modern period, which began with a utopian hope that science and technology would create an age of peace, prosperity, and progress, ended in an apocalyptic nightmare of mass death, symbolized by Auschwitz and Hiroshima, leaving us with the task of creating a post/modern ethic that can transcend the techno-bureaucratic tribalism that expressed itself in two world wars. Technobureaucratic tribalism occurs when sacred narratives are combined with the technical capacity to produce mass death. While we do not pretend to offer an exhaustive explanation of the modern propensity for mass death, we do suggest two key elements: (1) the use of sacred narratives that define killing as a form of healing, and (2) the undermining of ethical consciousness by techno-bureaucratic organization through a psychological process of doubling (separating one's personal and professional identities), which enables individuals to deny that they are responsible for some of their actions. Through sacred stories, the stranger is defined as less than human and therefore beyond the pale of ethical obligation, as well as a threat to sacred order. At the same time, bureaucracies encourage one to engage in a total surrender of self in unquestioning obedience to higher (sacred) authority (whether God, religious leaders, or political leaders), so that when one acts as a professional self on behalf of an institution (the state, the military, the church, etc.) one can say, "It is not I that acts: a higher authority is acting through me, so I am not personally responsible." Yet, despite the seemingly overwhelming dominance of techno- bureaucratic tribalism and mass killing in the twentieth century, a modest but important counter-trend also emerged – a cross-cultural and interreligious ethic of audacity on behalf of the stranger, linked to such names as Tolstoy, Gandhi, and King. The purpose of this chapter is to grasp the ethical challenge of modernity as symbolized by Auschwitz and Hiroshima. The purpose of the remainder of this book is to examine the potential of the ethical response to that challenge offered by the tradition of non-violent civil disobedience, symbolized by Gandhi and King, for a cross-cultural and interreligious post/modern ethic of human dignity, human rights, and human liberation

2nd—nuclear talk—Their nuclear extinction claims are rooted in a white perspectivism that focuses on crisis and ignores the countless deaths from daily oppression. Not only does this preclude true change and make wars inevitable, but it’s factually incorrect-There’s no extinction impact
Martin 82

Professor of Science, technology, and society at the University of Wollongong in Australia

(“Critique of nuclear extinction”, 1982 Published in Journal of Peace Research, Vol. 19, No. 4, 1982, pp. 287-300)

(g) White, western orientation. Most of the continuing large-scale suffering in the world - caused by poverty, starvation, disease and torture - is borne by the poor, non-white peoples of the third world. A global nuclear war might well kill fewer people than have died of starvation and hunger-related disease in the past 50 or 100 years.[22] Smaller nuclear wars would make this sort of contrast greater.[23] Nuclear war is the one source of possible deaths of millions of people that would affect mainly white, rich, western societies (China and Japan are the prime possible exceptions). By comparison, the direct effect of global nuclear war on nonwhite, poor, third world populations would be relatively small. White westerners may tend to identify their own plight with that of the rest of the world, and hence exaggerate the threat of destruction wreaked on their own societies into one for all of humanity. White westerners may also tend to see the rest of the world as vitally dependent on themselves for survival, and hence see catastrophe for all as a result of a nuclear war which destroys 'civilisation'. In practice, poor non-white populations arguably would be better off without the attentions of white, western 'civilisation' - although nuclear war is hardly the way to achieve this.¶ These considerations suggest the importance of strengthening links between peace struggles and struggles for justice, equality and freedom from exploitation in poor countries.¶ (h) Failure of the peace movement. A nuclear war would be for many people in the peace movement a failure of the peace movement itself. It would mean psychologically that all their pleas, proposals, efforts to promote disarmament, protests and intense commitments had been in vain. There may be a tendency to confuse a perceived failure of the peace movement with the 'end of the world': the end (failure) of attempts to prevent nuclear war, which is the end of the previous (pre-nuclear war) 'world' of the peace movement, is unconsciously identified with the end of the real world. This may lead to a tendency to exaggerate the effects of nuclear war.¶ In actuality, any nuclear war would be primarily the consequence (but not the intent) of activities of institutions that prepare for war, such as governments, military establishments, and arms manufacturers and designers.[24] Any suggestions emanating from this realm that the peace movement is somehow to blame would merely be an exercise in scapegoating. But it is important for peace activists to be aware that their own efforts and organisations and aspirations are not the be-all and end-all. Peace activists should realise that the necessity of their efforts will not be ended with the coming of nuclear war, but rather multiplied. Strategies should not be built on the idea that everything ends when nuclear war starts, but must be resilient in the face of crises and failures.¶ (i) Day-to-day life. Most people's lives are based on a firm foundation of underlying regularity, pattern and routine: job, home life, friends, recreation, commitments, aspirations. Often this is finely tuned and balanced: one may be struggling to maintain house payments, to do the right thing to obtain a future job or promotion, or to maintain important or sensitive personal relationships. All this is tied in with a delicately balanced rationale for existence: doing the right things in terms of family, friends, work and social issues.¶ Day-to-day life is severely threatened by the idea of nuclear war, which is one reason why many people blot the idea from their conscious minds. All one's plans for rearing one's children, doing one's' duty at home or on the job, or retiring comfortably are thrown into jeopardy. One way to avoid the problem is to believe that nuclear war is the end; if it comes, everything disappears, including personal worries and difficulties. Perhaps even a greater threat to day-to-day life is the possibility of survival in a major social change such as nuclear war. In the ensuing chaos, one's previous achievements and current abilities may become totally irrelevant: one may have to start from scratch in the quest for food, clothing, shelter, new personal relationships and meaning for life in a post-nuclear war world. Old hierarchies may be toppled or severely challenged: the ability to manage a government department, or write advertising copy, or sell merchandise may become irrelevant. This would be especially threatening to many who currently are highly successful in the eyes of the world. Personally, after I became aware of the evidence concerning the effects of nuclear war, it took me quite some time to adjust to the idea of survival and existing in a post-nuclear war world. It seems plausible to me that the tendency to believe the worst about nuclear war owes something to a reluctance to envisage a drastic change in one's day-to-day life or to realise the pointlessness of many of the ordinary activities which give most people their sense of identity.¶ It is vitally important that activists do think through their response to survival of a nuclear war. Even if nuclear war never occurs, this is still valuable, since nuclear war is not the only social crisis that can dramatically alter our usual lives. If the war system is to be transformed, almost certainly it will require vast social changes for which activists need to be prepared psychologically and organisationally.¶ (j) Reformist political analysis. Closely linked with exaggeration of the efforts of nuclear war and emphasis on worst cases is a political strategy that provides little fundamental challenge to prevailing social institutions. The bulk of efforts for peace are based on the assumed power of knowledge and logic to convince decision-makers to change policies. This includes many of the efforts to influence directly the opinions of decision-makers (e.g. negotiation, lobbying), to influence their opinions through public pressure (e.g. generated through education campaigns) and even through direct action (e.g. mass demonstrations, civil disobedience).¶ The solution promoted by many such efforts is essentially disarmament within the framework of present social, political and economic structures. The institutional structures in which corporate managers, party bureaucrats and political leaders are dominant would still be intact: only the bombs would be gone. It can be argued[25] that efforts based on the assumed power of knowledge and logic are insufficient, since the actions of decision-makers are mainly determined not by opinions but by interests rooted in current institutional arrangements. Furthermore, disarmament is an inadequate goal in as much as it leaves intact the structural forms which are linked with the use of organised violence, including hierarchical organisational forms, large differences in power, prestige and wealth, and the nation-state system.¶ If these structures are the source of the nuclear threat, then it might be asked, why should disarmament be pursued in a way which leaves them intact? The apparent answer is the very magnitude of the nuclear threat itself. One false step by one's own leaders, so the conventional wisdom decrees, and the holocaust may be upon us - initiated by the enemy, of course. In these circumstances, any destabilising challenges to the power structures on either side are dangerous, and to be avoided. This becomes a prescription for reformism, rather than promotion of more fundamental changes, as the road to peace.¶ The greater the magnitude of disaster that nuclear war poses, the greater the injunction to avoid dangerous destabilising tactics and strategies. It may be for this reason that governments have not made greater attempts to disabuse people of the notion that nuclear war is the end of civilisation or life on earth. The more extreme the disaster, the more apathetic people become and the less likely they are to challenge the powers that be. Military and political planners do not think in these terms, naturally, and so on occasion publicly promote measures for civil defence or for fighting limited nuclear wars, so stimulating a hornet's nest of citizen concern and opposition.¶ Doomsdayism has often been linked with conservative or reformist politics, as in the case of claims of environmental doom.[26] A more realistic assessment of the consequences of nuclear war needs to be accompanied by a non-reformist political strategy for challenging the war system. Such a strategy might for example be built around campaigns for social defence, for peace conversion, for freedom, justice and equality, and for creating nonhierarchical political and economic institutions.[27] At the same time, present campaigns based on the power of knowledge and logic would remain important: although insufficient, they are still necessary.¶ (k) Media. The media tend to promote drama and death, and hence promote exaggeration and emphasis on worst cases in relation to nuclear war, and promote those who make these emphases. This arises partly from the lack of continuity and social context in most media stories, and from providing sufficient bad news (death, destruction) so that the consumers of the media can delight in the 'good' news (advertising of products, one's own ordinary untraumatic life). These tendencies in the media are accentuated by centralised control over the form and content of the media.¶ (l) Cataclysm. Cataclysms are usually seen as more significant than constant or routine processes which have the same net effect. Large airplane crashes receive intense publicity, whereas the road toll - or the toll of starvation, disease and poverty - less often rates attention. Although there may be an innate tendency to notice unusual events, social mechanisms could readily be developed to focus appropriate attention on non-spectacular problems. The emphasis on cataclysm is reinforced by the media and by the conservative nature of day-to-day routine.¶ Nuclear war is seen as the ultimate cataclysm, and this leads to emphasis on worst cases. The challenge for peace activists is to shift the focus of attention from the cataclysm of nuclear war to the routine efforts needed to build opposition to the war system - itself a routine operation.¶ ¶ Is nuclear war irrational?¶ Many people see the nuclear arms race as 'irrational' or 'out of control'. In this framework, nuclear war is seen as the outcome of an irrational or out-of-control process, and hence not something which one can really think about rationally or plan for.¶ Yet many key decision-makers do plan for nuclear war and do have a measure of control over the nuclear arms race. From their particular frame of reference - which in practice sets a high priority on maintaining existing power structures - their behaviour is rational.[28] Most members of the public, on the other hand, do not have much control over the nuclear arms race. It is from their frame of reference - which sets a higher priority on preserving human life and using resources to best advantage, for example - that preparations for nuclear war can be seen as indeed irrational and out of control.¶ Thus, what is rational from the point of view of those in power who prepare for nuclear war can be at the same time irrational from the point of view of many of the relatively powerless majority who will suffer the consequences. This difference is not new, and was apparent for example during the Southeast Asian war, in which US forces destroyed many villages in order to 'save' them.¶ Although the possible consequences of nuclear war are much greater than most other problems arising out of modern industrial society, this does not mean that the reasons for the problem are fundamentally any different. Just as the systematic murder of Jews and others under the Nazis was carried out by fairly ordinary people living and working in a social and institutional framework not greatly different from prevalent ones today, so nuclear war will be unleashed and waged by ordinary well-meaning people doing their job in a familiar bureaucratic and ideological framework. Far from being 'irrational' or mystical, the forces behind the nuclear arms race are mostly all too familiar; what is changed is the magnitude of the consequences.¶ By thinking that the arms race is 'irrational' or 'out of control' per se, any possible analysis of strategies which challenge and transform the war system is severely curtailed. There is a great need to understand the routine and common forces which drive the arms race, to communicate that understanding broadly, and to integrate the development of this understanding with challenges to these routine forces.¶ ¶ Will nuclear war be short?¶ A common view, routinely promulgated by the peace movement in particular, is that a nuclear war will be short: all over in a few days or even hours. This is a possibility, but by no means the only one. Another possibility is the exchange of a few nuclear weapons - or just a declaration of all-out war - followed by months of political and military preparation and jockeying before full-scale nuclear attacks, in the manner of World War II. Even after a major exchange of nuclear weapons, there easily could be weapons left over for further use, for example in bargaining or taking hostages.¶ A long nuclear war, or an extended crisis associated with the threat of nuclear war, would pose severe problems for groups working for peace. These possibilities seem to have been ignored, for reasons similar to those for believing that major nuclear war would kill most of the world's population or destroy civilisation.¶ ¶ Can nuclear war be limited?¶ It often has been argued that the use of a few nuclear weapons could lead, gradually or suddenly, to an all-out nuclear war between the superpowers. But it is also at least possible that a nuclear exchange could occur without this leading to all-out war. A nuclear war might be waged solely in the Middle East; or an 'exchange' might occur consisting of nuclear attacks by the US on remote installations in southern Soviet Union and by the Soviet Union on remote US installations in Australia; or 'tactical' nuclear weapons might be used in a confrontation restricted to Europe, or to the border region between China and the Soviet Union. The likelihood of any such possibilities is a matter of some dispute. What should not be in dispute is the possibility - whatever assessment is made of its likelihood - that a nuclear war can occur which is less than all-out global nuclear war.¶ Anti-war people - and others - spend a lot of time arguing that limited nuclear war is virtually impossible. Their main reason for arguing against military strategies for limited nuclear war seems to be that this possibility makes nuclear war seem more plausible. But plausible to whom? Military leaders and national security managers are not likely to be swayed by arguments advanced by the anti-war movement (though they may be swayed by its political strength). So the argument that limited nuclear war is impossible has impact mainly on the public, which is pushed into all-or-nothing thinking, leading to apathy and resignation.¶ Much of the argumentation presented by anti-war people criticising the concept of limited nuclear war seems to be almost a reflex action against planning by militarists. It is important to realise that strategic planning about limited nuclear war is not automatically suspect just because such thinking is done by military planners. It is entirely possible for peace activists to think about and to prepare their own strategies to confront the political consequences of nuclear war, and furthermore to do this in a way which reduces the likelihood of nuclear war in the first place.[29]¶ If the peace movement is to argue that nuclear war cannot be limited, then it should do so on the basis of a careful political analysis and in the context of an ongoing strategy for peace. It may be that the argument that nuclear war cannot be limited, like the view that nuclear war is the final catastrophe, is based on a limited political analysis and is in many ways counterproductive in its effects. ¶ Conclusions¶ I have argued that some of the stock beliefs of the peace movement - that nuclear war will be the end of civilisation or of life on earth, and that nuclear war is irrational and cannot be drawn out or limited - need critical reassessment. To a considerable extent these beliefs seem to be both a cause and an effect of a limited political strategy for challenging the institutions which create the threat of nuclear war. One implication of this analysis is that peace activists need to be prepared for the political consequences and aftermath of nuclear war and nuclear crisis, and to build this preparedness into present campaigns. If they do not do this, the task will be left to military and political elites.

3rd – DRONE TALK - Drone prioritization is distancing – it analytically re-centers privilege and trades off with focusing on structural violence – the 1AC performatively erases the violence done to intersectionally marginalized populations

This Week In Blackness 13 ("Drone Policy Is the Most Important Racism," http://thisweekinblackness.com/2013/07/25/drone-policy-is-the-most-important-racism/)
There are several incidents of privilege-blindness among the mostly white male drone-obsessed elite. First, their public anger over the drone program seemed to begin when Eric Holder made  statements extending the legal justification for the program to killing U.S. citizens on U.S. soil.  That implies that these critics think that the U.S. government killing U.S. citizens is new or unusual, when a simple surface-level review of this country’s history shows that the government has always committed sustained and fatal violence against brown people, women, gay people, transpeople, disabled people, and poor people among others. People who insist on talking about drones as an ultimate evil ignore this history of violence, which is well-known in communities not their own. And, the likelihood that white men personally will be targeted by a drone is absurdly small, compared to the likelihood that a member of a marginalized community will continue to suffer from the government’s active and passive violence. So, hearing these critics air their feelings of being “targets” for the first time is offensive to those from communities that have lived under the gun for generations, especially because these feelings exclude points of view from those communities. If you are privileged enough to suddenly feel scared of the government, you are complicit in denying the violence against marginalized people that has always existed.The other part of white male critics’ anxiety comes from recognition that the world order is changing. Traditionally, the American president has been a white man who identifies and legitimizes white men’s problems as American Problems. Now, President Obama is the public face of America, and when he identifies a traditionally invisible Black People’s Problem, it becomes, for the first time, an American Problem. By stubbornly forcing Obama’s statements about Trayvon Martin into the framework of opposition to drone strikes, white male public intellectuals are attempting to return to white men the power to define American Problems. White critics insist that Obama addresses drone strikes above all other expressions of white supremacy, while claiming that they are the “true” soldiers against racism. They apparently believe that they get to decide which policies are “important-racist” and which ones are “unimportant-racist.” It must be a coincidence that the “unimportant-racist” policies are the ones that most directly validate white upper-class male privilege. Also, by arguing that drones exhibit “important racism,” these critics reinforce the narrative that killing Black people is “unimportant racism,” and not as valuable as executing white men’s philosophical priorities.

4th - Failure to foreground our own complicity - We must forefront our complicity in systems of dominations as the starting-point for building alliances – systems of oppression are inter-locking and reinforcing – our intersectional strategy is key to create more productive ways of interacting with one another outside heteropatriarchal white supremacy that produces an arbitrary system of permanent war and domination

Smith 9 (Andrea - intellectual, feminist, and anti-violence activist, Founder of INCITE - A National Activist Organization of radical feminists of color, "Heteropatriarchy and the Three Pillars of White Supremacy: Rethinking Women of Color Organizing," http://www.iamsocialjustice.com/images/Color_of_Violence.pdf)

This framework has proven to be limited for women of color and people of color organizing. First, it tends to presume that our communities have been impacted by white supremacy in the same way. Consequently, we often assume that all of our communities will share similar strategies for liberation. In fact, however, our strategies often run into conflict. For example, one strategy that many people in US-born communities of color adopt, in order to advance economically out of impoverished communities, is to join the military. We then become complicit in oppressing and colonizing communities from other countries. Meanwhile, people from other countries often adopt the strategy of moving to the United States to advance economically, without considering their complicity in settling on the lands of indigenous peoples that are being colonized by the United States. Consequently, it may be more helpful to adopt an alternative framework for women of color and people of color organizing. I call one such framework the "Three Pillars of White Supremacy." This framework does not assume that racism and white supremacy is enacted in a singular fashion; rather, white supremacy is constituted by separate and distinct, but still interrelated, logics. Envision three pillars, one labeled Slavery/Capitalism, another labeled Genocide/Capitalism, and the last one labeled Orientalism/War, as well as arrows connecting each of the together. Slavery/Capitalism One pillar of white supremacy is the logic of slavery. As Sora Han, Jared Sexton, and Angela P. Harris note, this logic renders Black people as inherently slave- able-as nothing more than property.' That is, in this logic of white supremacy, Blackness becomes equated with slaveability. The forms of slavery may change- whether it is through the formal system of slavery, sharecropping, or through the current prison-industrial complex-but the logic itself has remained consistent. This logic is the anchor of capitalism, that is, the capitalist system ultimately commodifies all workers-one's own person becomes a commodity that one must sell in the labor market while the profits of one's work are taken by someone else. To keep this capitalist system in place-which ultimately commodifies most people-the logic of slavery applies a racial hierarchy to this system. This racial hierarchy tells people that as long as you are not Black, you have the opportunity to escape the commodification of capitalism. This helps people who are not Black to ' accept their lot in life, because they can feel that at least they are not at the very bottom of the racial hierarchy-at least they are nor property; at least they are not slaveable. The logic of slavery can be seen clearly in the current prison industrial complex (PIC). While the PIC generally incarcerates communities of color, it seems to be structured primarily on an anti-Black racism. That is, prior to the Civil War, most people in prison where white. However, after the thirteenth amendment was passed-which banned slavery, except for those in prison-Black people previously enslaved through the slavery system were reenslaved through the prison system. Black people who had been the property of slave owners became state property, through the conflict leasing system. Thus, we can actually look at the criminalization of Blackness as a logical extension of Blackness as property. Genocide/Colonialism A second pillar of white supremacy is the logic of genocide. This logic holds that indigenous peoples must disappear. In fact, they must always be disappearing, in order to allow non-indigenous peoples rightful claim over this land. Through this logic of genocide, non-Native peoples then become the rightful inheritors of all that was indigenous-land, resources, indigenous spirituality, or culture. As Kate Shanley notes, Native peoples are a permanent "present absence" in the US colonial imagination, an "absence" that reinforces, at every turn, the conviction that Native peoples are indeed vanishing and that the conquest of Native lands is justified. Ella Shoat and Robert Stam describe this absence as "an ambivalently repressive mechanism [which] dispels the anxiety in the face of the Indian, whose very presence is a reminder of the initially precarious grounding of the American nation-state itself.. .. In a temporal paradox, living Indians were induced to 'play dead,' as it were, in order to perform a narrative of manifest destiny in which their role, ultimately, was to dissappear." Rayna Green further elaborates that the current Indian "wannabe" phenomenon is based on a logic of genocide: non-Native peoples imagine themselves as the rightful inheritors of all that previously belonged to "vanished" Indians, thus entitling them to ownership of this land. "The living performance of 'playing Indian' by non-Indian peoples depends upon the physical and psychological removal, even the death, of real Indians. In that sense, the performance, purportedly often done out of a stated and implicit love for Indians, is really the obverse of another well- known cultural phenomenon, 'Indian hating,' as most often expressed in another, deadly performance genre called 'genocide."'~ After all, why would non-Native peoples need to play Indian- which often includes acts of spiritual appropriation and land theft-if they thought Indians were still alive and perfectly capable of being Indian themselves? The pillar of genocide serves as the anchor for colonialism-it is what allows non-Native peoples to feel they can rightfully own indigenous peoples' land. It is okay to take land from indigenous peoples, because indigenous peoples have disappeared. Orientalism/War A third pillar of white supremacy is the logic of Orientalism. Orient; s defined by Edward Said as the process of the West defining itself as a superior civilization by constructing itself in opposition to an "exotic" but inferior "Orient." (Here I am using the term "Orientalism" more broadly than to solely signify what has been historically named as the Orient or Asia.) The logic of Orientalism marks certain peoples or nations as inferior and as posing a constant threat to the well-being of empire. These peoples are still seen as "civilizations"-they are not property or "disappeared"-however, they will always be imaged as permanent foreign threats to empire. This logic is evident in the anti-immigration movements within the United States that target immigrants of color. It does not matter holy long immigrants of color reside in the United States, they generally become targeted as foreign threats, particularly during war time. Consequently, orientalism serves as the anchor for war, because it allows the United States to justify being in a constant state of war to protect itself from its enemies. For example, the United States feels entitled to use Orientalist logic to justify racial profiling of Arab Americans so that it can be strong enough to fight the "war on terror." Orientalism also allows the United States to defend the logics of slavery and genocide, as these practices enable the United States to stay "strong enough" to fight these constant wars. What becomes clear then is what Sora Han states- the United States is not at war; the United States is war.4 For the system of white supremacy to stay in place, the United States must always be at war. Because we are situated within different logics of white supremacy, we may misunderstand a racial dynamic if we simplistically try to explain one logic of white supremacy with another logic. For instance, think about the first scenario that opens this essay: if we simply dismiss Latinos or Arab peoples as "white," we fail to understand how a racial logic of Orientalism is in operation. That is, Latinos and Arabs are often situated in a racial hierarchy that privileges them over Black people. However, while Orientalist logic may bestow them some racial privilege, they are still cast as inferior yet threatening "civilizations" in the United States. Their privilege is not a signal that they will be assimilated, but that they will be marked as perpetual foreign threats to the US world order. Organizing Implications Under the old but still potent and dominant model, people of color organizing was based on the notion of organizing around shared victimhood. In this model, how- ever, we see that we are victims of white supremacy, but complicit in it as well. Our survival strategies and resistance to white supremacy are set by the system of white supremacy itself. What keeps us trapped within our particular pillars of white supremacy is that we are seduced with the prospect of being able to participate in the other pillars. For example, all non-Native peoples are promised the ability to join in the colonial project of settling indigenous lands. All non-Black peoples are promised that if they comply, they will not be at the bottom of the racial hierarchy. And Black, Native, Latino, and Asian peoples are promised that they will economically and politically advance if they join US wars to spread "democracy." Thus, people of color organizing must be premised on making strategic alliances with each other, based on where we are situated within the larger political economy. Thus, for example, Native peoples who are organizing against the colonial and genocidal practices committed by the US government will be more effective in their struggle if they also organize against US militarism, particularly the military recruitment of indigenous peoples to support US imperial wars. If we try to end US colonial practices at home, but support US empire by joining the military, we are strengthening the state's ability to carry out genocidal policies against people of color here and all over the world. This way, our alliances would not be solely based on shared victimization, but where we are complicit in the victimization of others. These approaches might help us to develop resistance strategies that do not inadvertently keep the system in place for all of us, and keep all of us accountable. In all of these cases, we would check our aspirations against the aspirations of other communities to ensure that our model of liberation does not become the model of oppression for others. These practices require us to be more vigilant in how we may have internalized some of these logics in our own organizing practice. For instance, much racial justice organizing within the United States has rested on a civil rights framework that fights for equality under the law. An assumption behind this organizing is that the United States is a democracy with some flaws, but is otherwise admirable. Despite the fact that it rendered slaves three-fifths of a person, the US Constitution is presented as the model document from which to build a flourishing democracy. However, as Luana Ross notes, it has never been against US law to commit genocide against indigenous peoples-in fact, genocide is the law of the country. [The United States could not exist without it. In the United States, democracy is actually the alibi for genocide-it is the practice that covers up United States colonial control over indigenous lands. Our organizing can also reflect anti-Black racism. Recently, with the out- growth of "multiculturalism" there have been calls to "go beyond the black/white binary" and include other communities of color in our analysis, as presented in the third scenario. There are a number of flaws with this analysis. First, it replaces an analysis of white supremacy with a politics of multicultural representation; if we just include more people, then our practice will be less racist. Not true. This model does not address the nuanced structure of white supremacy, such as through these distinct logics of slavery, genocide, and Orientalism. Second, it obscures the centrality of the slavery logic in the system of white supremacy, which is based on a black/white binary. The black/white binary is not the only binary which characterizes white supremacy, but it is still a central one that we cannot "go beyond" in our racial justice organizing efforts. If we do not look at how the logic of slaveability inflects our society and our thinking, it will be evident in our work as well. For example, other communities of color often appropriate the cultural work and organizing strategies of African American civil rights or Black Power movements without corresponding assumptions that we should also be in solidarity with Black communities. We assume that this work is the common "property of all oppressed groups, and we can appropriate it without being accountable. Angela P. Harris and Juan Perea debate the usefulness of the black/white binary in the book, Critical Race Theory. Perea complains that the black/white binary fails to include the experiences of other people of color. However, he fails to identify alternative racializing logics to the black/white paradigm. Meanwhile, Angela P. Harris argues that "the story of 'race' itself is that of the construction of Blackness and whiteness. In this story, Indians, Asian Americans, and Latinos do exist. But their roles are subsidiary to the fundamental binary national drama. As a political claim, Black exceptionalism exposes the deep mistrust and tensions among American ethnic groups racialized as nonwhite."~ Let's examine these statements in conversation with each other. Simply saying we need to move beyond the black/white binary (or perhaps, the "black/non- black" binary) in US racism obfuscates the racializing logic of slavery, and prevents us from seeing that this binary constitutes Blackness as the bottom of a color hierarchy. However, this is not the only binary that fundamentally constitutes white supremacy. There is also an indigenous/settler binary, where Native genocide is central to the logic of white supremacy and other non-indigenous people of color also form "a subsidiary" role. We also face another Orientalist logic that fundamentally constitutes Asians, Arabs, and Latinos as foreign threats, requiring the United States to be at permanent war with these peoples. In this construction, Black and Narive peoples play subsidiary roles. Clearly the black/white binary is central to racial and political thought and practice in the United States, and any understanding of white supremacy must take it into consideration. However, if we look at only this binary, we may misread the dynamics of white supremacy in different contexts. For example, critical race theorist Cheryl Harris's analysis of whiteness as property reveals this weakness. In Critical Race Theory, Harris contends that whites have a property interest in the preservation of whiteness, and seek to deprive those who are "tainted" by Black or Indian blood from these same white property interests. Harris simply assumes that the positions of African Americans and American Indians are the same, failing to consider US policies of forced assimilation and forced whiteness on American Indians. These policies have become so entrenched that when Native peoples make political claims, they have been accused of being white. When Andrew Jackson removed the Cherokee along the Trail of Tears, he argued that those who did not want removal were really white.7 In contemporary times, when I was a non-violent witness for the Chippewa spearfishers in the late 1980s, one of the more frequent slurs whites hurled when the Chippewa attempted to exercise their treaty-protected right to fish was that they had white parents, or they were really white. Status differences between Blacks and Natives are informed by the different economic positions African Americans and American Indians have in US society. & African Americans have been traditionally valued for their labor, hence it is in the interest of the dominant society to have as many people marked "Black," as possible, thereby maintaining a cheap labor pool; by contrast, American Indians have been valued for the land base they occupy, so it is in the interest of dominant society to have as few people marked "Indian" as possible, facilitating access to Native lands. "Whiteness" operates differently under a logic of genocide than it does from logic of slavery. Another failure of US-based people of color in organizing is that we often fall back on a "US-centricism," believing that what is happening "over there" is less important than what is happening here. We fail to see how the United States maintains the system of oppression here precisely by tying our allegiances to the interests of US empire "over there." Heteropatriarchy and White Supremacy Heteropatriarchy is the building block of US empire. In fact, it is the building block of the nation-state form of governance. Christian Right authors make these links in their analysis of imperialism and empire. For example, Christian Right activist and founder of Prison Fellowship Charles Colson makes the connection between homosexuality and the nation-state in his analysis of the war on terror, explaining that one of the causes of terrorism is same-sex marriage: Marriage is the traditional building block of human society, intended both to unite couples and bring children into the world . . . There is a natural moral order for the family . . . the family, led by a married mother and father, is the best available structure for both child- rearing and cultural health. Marriage is not a private institution designed solely for the individual gratification of its participants. If we fail to enact a Federal Marriage Amendment, we can expect not just more family breakdown, but also more criminals behind bars and more chaos in our streets." Colson is linking the well-being of US empire to the well-being of the heteropatriarchal family. He continues: When radical Islamists see American women abusing Muslim men, as they did in the Abu Ghraib prison, and when they see news coverage of same-sex couples being "married" in US towns, we make this kind of freedom abhorrent-the kind they see as a blot on Allah's creation. We must preserve traditional marriage in order to protect the United States from those who would use our depravity to destroy us? As Ann Burlein argues in Lift High the Cross, it may be a mistake to argue that the goal of Christian Right politics is to create a theocracy in the United States. Rather, Christian Right politics work through the private family (which is coded as white, patriarchal, and middle class) to create a "Christian America." She notes that the investment in the private family makes it difficult for people to invest in more public forms of social connection. In addition, investment in the suburban private family serves to mask the public disinvestment in urban areas that makes the suburban lifestyle possible. The social decay in urban areas that results from this disinvestment is then construed as the result of deviance from the Christian family ideal rather than as the result of political and economic forces. As former head of the Christian Coalition, Ralph Reed, states: "'The only true solution to crime is to restore the family,"10 and "Family break-up causes poverty."" Concludes Burlein, "'The family' is no mere metaphor but a crucial technology by which modern power is produced and exercised."'* As I have argued elsewhere, in order to colonize peoples whose societies are nor based on social hierarchy, colonizers must first naturalize hierarchy through instituting patriarchy.13 In turn, patriarchy rests on a gender binary system in which only two genders exist, one dominating the other. Consequently, Charles Colson is correct when he says that the colonial world order depends on heteronormativity. Just as the patriarchs rule the family, the elites of the nation-state rule their citizens. Any liberation struggle that does not challenge heteronormativity cannot substantially challenge colonialism or white supremacy. Rather, as Cathy Cohen contends, such struggles will maintain colonialism based on a politics of secondary marginalization where the most elite class of these groups will further their aspirations on the backs of those most marginalized within the community. Through this process of secondary marginalization, the national or racial justice struggle takes on either implicitly or explicitly a nation-state model as the end point of its struggle-a model of governance in which the elites govern the rest through violence and domination, as well as exclude those who are not members of "the nation." Thus, national liberation politics become less vulnerable to being coopted by the Right when we base them on a model of liberation that fundamentally challenges right-wing conceptions of nation. We need a model based on community relationships and on mutual respect.

Our alternative is a process of Intralocality is the process of being self-critical within an intersectional framework – the 1AC reinscibes distancing as a means of protecting one’s privilege – it’s a sequencing question – we must evaluate ourselves in relation to our social locations in the debate community as a starting-point for effective debate to occur

Moore 11 (Darnell L., writer and activist whose work is informed by anti-racist, feminist, queer of color, and anti-colonial thought and advocacy. Darnell's essays, social commentary, poetry, and interviews have appeared in various national and international media venues, including the Feminist Wire, Ebony magazine, and The Huffington Post, "On Location: The “I” in the Intersection," http://thefeministwire.com/2011/12/on-location-the-i-in-the-intersection/)

The most general statement of our politics at the present time would be that we are actively committed to struggling against racial, sexual, heterosexual, and class oppression and see as our particular ask the development of integrated analysis and practice based upon the fact that the major systems of oppression are interlocking. The synthesis of these oppressions creates the conditions of our lives. As black women we see black feminism as the logical political movement to combat the manifold and simultaneous oppressions that all women of color face. -The Combahee River Collective in A Black Feminist Statement¶ Many radical movement builders are well-versed in the theory of intersectionality. Feminists, queer theorists and activists, critical race scholars, progressive activists, and the like owe much to our Black feminist sisters, like The Combahee River Collective, who introduced us to the reality of simultaneity–as a framework for assessing the multitude of interlocking oppressions that impact the lives of women of color–in A Black Feminist Statement (1978). Their voices and politics presaged Kimberlé Crenshaw’s very useful theoretical contribution of “intersectionality” to the feminist toolkit of political interventions in 1989.¶ Since its inception, many have referenced the term—sometimes without attribution to the black feminist intellectual genealogy from which it emerged—as a form of en vogue progressive parlance. In fact, it seems to be the case that it is often referenced in progressive circles as a counterfeit license (as in, “I understand the ways that race, sexuality, class, and gender coalesce. I get it. I really do.”) to enter resistance work even if the person who declares to have a deep “understandingof the connectedness of systemic matrices of oppression, themselves, have yet to discern and address their own complicity in the maintenance of the very oppressions they seek to name and demolish. I am certain that I am not the only person who has heard a person use language embedded with race, class, gender, or ability privilege follow-up with a reference to “intersectionality.”¶ My concern, then, has everything to do with the way that the fashioning of intersectionality as a political framework can lead toward the good work of analyzing ideological and material systems of oppressionas they function “out there”—and away from the great work of critical analyses of the ways in which we, ourselves, can function as actants in the narratives of counter-resistance that we rehearse. In other words, we might be missing the opportunity to read our complicities, our privileges, our accesses, our excesses, our excuses, our modes of oppressing—located “in here”—as they occupy each of us.¶ Crenshaw’s theorization has provided us with a useful lens to assess the problematics of the interrelated, interlocking apparatuses of power and privilege and their resulting epiphenomena of powerlessness and subjugation. Many have focused on the external dimensions of oppression and their material results manifested in the lives of the marginalized, but might our times be asking of us to deeply consider our own “stuff” that might instigate such oppressions?¶ What if we extended Crenshaw’s theory of intersectionality by invoking what we might name “intralocality”? Borrowing from sociologists, the term “social location,” which broadly speaks to one’s context, highlights one’s standpoint(s)—the social spaces where s/he is positioned (i.e. race, class, gender, geographical, etc.). Intralocality, then, is concerned with the social locations that foreground our knowing and experiencing of our world and our relationships to the systems and people within our world. Intralocality is a call to theorize the self in relation to power and privilege, powerlessness and subjugation. It is work that requires the locating of the “I” in the intersection. And while it could be argued that such work is highly individualistic, I contend that it is at the very level of self-in-relation-to-community where communal transformation is made possible. Might it be time to travel into the deep of our contexts? Might it be time for us—theorists/activists—to do the work of intersectionality (macro/system-analysis) in concert with the intra-local (micro/self-focused analysis)?¶ Intersectionality as an analysis, rightly, asks of us to examine systemic oppressions, but in these times of radical and spontaneous insurgencies—times when we should reflect on our need to unoccupy those sites of privilege (where they exist) in our own lives even as we occupy some other sites of dominationwork must be done at the level of the self-in-community. We cannot—as a progressive community—rally around notions of “progression” and, yet, be complicit in the very homo/transphobias, racisms, sexisms, ableisms, etc. that violently terrorize the lives of so many others. If a more loving and just community is to be imagined and advanced, it seems to me that we would need to start at a different location than we might’ve expected: self.

It’s a pre-requisite to prevent the reproduction of oppression here

Singer 89

(Joseph William, Associate Professor Boston University of Law, Duke Law Journal)

Spelman argues that the categories and forms of discourse we use, the assumptions with which we approach the world, and the modes of analysis we employ have important consequences in channeling our attention in particular directions. The paradigms we adopt affect what we see and how we interpret it. They determine to a large extent, who we listen to and what we make of what we hear. They determine what questions we ask and the kinds of answers we seek. Investigation into such matters is important, according to Spelman, because the seemingly neutral and innocuous assumptions with which we approach the world may blot from our view facts we ourselves would consider to be important. In this way, we may unconsciously recreate or express forms of hierarchy that we intended to criticize. Self-reflection about such matters may enable us to ferret out the political effects of seemingly neutral premises. We should be on the lookout for ways in which our approaches to problems of illegitimate power relations reinforce those very relations. Good intentions do not immunize against the illegitimate exercise of power. In fact, a great impetus to the exercise of power is the inability to recognize that one is exercising it; when this happens, one need not worry about whether power is being used wisely. One goal of philosophic inquiry, therefore is to understand concretely where privilege lodges in our thought.

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