A/T Ableism Kritik (Perm)

Perm, endorse the affirmative methodology of genealogies while analogizing the criticism of whiteness to the prejudice against people with disabilities. This allows us to break down both these constructions. Smith 04 (Phil Smith, Spring 2004, Executive Director at Vermont Developmental Disabilities Council, Whiteness, Normal Theory, and Disability Studies, Disability Studies Quarterly Vol. 24 No.2, http://dsq-sds.org/article/view/491/668, 6/28/12, K.H.)
Analogies often in the shape of metaphors can be drawn between social cartographies of disability and the landscapes of race. Understanding these analogies can benefit understandings of disability and the concrete practices of the disability rights movement (Brandwein and Scotch 2001; Gordon and Rosenblum 2001). Borthwick notes rightly that there is a "complex relationship between racism and prejudice against people with disabilities" (Borthwick 1996, p. 403). This complex relationship is one worth unpacking, because it is likely that there are similar (sometimes simultaneous) oppressive structures underlying both social topographies, structures that cause substantial harm to some while benefiting others. Understanding the codes used in these cultural mappings can allow disability studies scholars to eliminate ability and disability binaries, to complexify what are now dualistic constructions, and by doing so create opportunities for justice, equality, and empowerment. Whiteness is a normative, dominating, unexamined power that underlies the rationality of Eurocentric culture and thought. It serves to push to the margins not only those defined as not-White, but also those defined as not-Able. An understanding of the ways in which whiteness creates both racial and ability discrimination will be a useful tool for disability studies researchers in understanding the cultural construction of ability/disability. And an explication of a cross-disciplinary alliance between whiteness studies and disabilities studies will be useful in bringing new ideas, new vistas, to both fields.

A/T Ableism Perm Card is Ableist

The use of disability in our perm card is completely different from the regular use of it, so it doesnt link. Smith 04 (Phil Smith, Spring 2004, Executive Director at Vermont Developmental Disabilities Council, Whiteness, Normal Theory, and Disability Studies, Disability Studies Quarterly Vol. 24 No.2, http://dsq-sds.org/article/view/491/668, 6/28/12, K.H.)
Before beginning an explication of whiteness and its relationship with disability, it may be helpful to begin by defining the borders of a couple of words used frequently by those in the scholarly terrain of disability studies. The first is the word disability itself. In using this term, I want to define it in opposition to the normative, positivist, monosemic, professionally-mapped thing, founded in disease and filth metaphors (Smith 1999a). Sibley (1995) has pointed out that the exclusion of those with differences, a process that places them in ghettos outside normative boundaries, is based on a need to separate the self from filth and dirt. Fear, ultimately, is what separates ability from disability, in part because dirt and filth are seen to cause harmful disease. Davis says the same thing when he notes that "...the disabled object is produced or constructed by the strong feelings of revulsion

???
Smith 04 (Phil Smith, Spring 2004, Executive Director at Vermont Developmental Disabilities Council, Whiteness, Normal Theory, and Disability Studies, Disability Studies Quarterly Vol. 24 No.2, http://dsq-sds.org/article/view/491/668, 6/28/12, K.H.)
Succinctly, race is understood by many critical theorists and other progressive social scientists to be socially constructed (Alcoff 1998; Faery 1999; Frankenberg 1993; Gordon and Rosenblum 2001; Jay 1998; Kincheloe 1999; McLaren and Torres 1999; Stephenson 1997). Racism itself is created by, an invention of, Whites (Allen 1997; Jay 1998). The notion of race arose "...in the centuries of European colonialism and imperialism that followed the Renaissance" (Jay 1998, Paragraph 5). In the Americas, it was realized in the Colonial era (Faery 1999; Kincheloe 1999). One writer describes racism as being "manufactured" (Edge 2002, p. 85), an interesting choice of words given its growth as a result of capitalism. Race has long been considered to be "biological and immutable" (Stephenson 1997, Paragraph 3). Race is something that cannot be changed it is inherent in (and on) the bodies of raced subjects. While this understanding is not accepted by current progressive social science, it continues to be the dominant cartography of race in most academic landscapes (McLaren and Torres 1999). In fact, because this understanding of race is not overtly critiqued, the idea that "...humanity exists as genetically distinct 'racial groups' marked by a specific combination of biologically defined or imagined phenotypical characteristics and discrete cultural practices" (McLaren and Torres 1999, p. 46) continues to undergird popular and educational including special educational thought and practice. Modernist notions of race were clearly influenced by pseudo-scientific eugenicist research in the Victorian era, creating visions of Blacks as morally and intellectually inferior, and as savage (Baker 1998). These ideas continue into the present day, almost unbelievably, in current eugenic research, writing, and scholarship of late modernism. Even the field of biology has come to distance itself from this geography of race (Jay 1998). As a result of the Genome Project, geneticists exploring the human genome recognize that people perceived to be of different races are virtually identical at the genetic level. Marchant (2001) quotes Luigi Calli-Sforza from Stanford University, who notes that "the differences between people of the same races are so large that it's ridiculous to think of races as different or as even existing" (p.7). Interestingly, eugenicist scholars in the late 20th century perceive such statements as being counter to the findings of so-called empirical science, and assert that human genome research claims the biological reality of race (Whitney 1997). These reified and essentialized constructions of race are created by racist ideologies. Racism is defined bluntly and cogently as "an ideological ethnocentric diseased set of beliefs... based on well-rounded ignorance..., viciousness, blind unshakable confidence, racial mythologies, and contradictory facts and beliefs" (Iverson 2002). Racism is institutionalized in American culture in fact, there is a "popular and academic notion that racism is a 'natural,' if irritating, phenomenon" (Morrison 1992, p.7). Institutional racism is always "something about nonwhites..." (Zack 1999, p. 81) and "refers to dimensions of constraint in nonwhite life that are held in place by customs and practices within institutions" (Zack 1999, p. 82). These customs and practices can be described as a function of prejudice and power (Walker 1999). They result in ongoing segregation and oppression (Lewis 2001). They are created by a set of values seen to be at the core of American society: "autonomy, authority, newness and difference, [and] absolute power... (Morrison 1992, p.44)". Racism, institutionalized, is expressed in the material processes of social organizations and cultural practices.

A/T Colorblindness
Whiteness aims to oppress the minorities and maintain white supremacy. In this sense, Whiteness sustains itself and continues in a progression of getting stronger and stronger. Moreover, Colorblindness only speeds up this process, so it must be destroyed. The problem of whiteness only continues to exist since the level of complacency that the white population has on it is enormous. Therefore, you must vote aff to break the progression and halt it. Smith 04 (Phil Smith, Spring 2004, Executive Director at Vermont Developmental Disabilities Council, Whiteness, Normal Theory, and Disability Studies, Disability Studies Quarterly Vol. 24 No.2, http://dsq-sds.org/article/view/491/668, 6/28/12, K.H.)
Whiteness is "an oppressive power" (Thompson 1999, p.142) , one that Whites typically don't recognize exists. In meetings, Whites are given the privilege of voice; in the workplace, they are given the privilege of earnings. Whiteness is also a "cultural orientation" and a "political position" (Thompson 1999, p.146). Assuming its ideological nature, expressed through social institutions, it can be nothing but cultural and political. It's also "the suppression of culture" (Cornford 1997, Paragraph 10). By its privileged existence, it forces other cultural expressions into the background, hazy visions of its own clear form. Whiteness is also "a category that maintains its own power" (Cuomo 1999, p. 57) its privilege reinforces privilege, and denies access to those who seek its power. In more poetic terms, Whiteness is "...mute, meaningless, unfathomable, pointless, frozen, veiled, curtained, dreaded, senseless, implacable" (Morrison 1992, p. 59). A map without contours or understood symbols, it hides behind a blank and untranslated semiotics of power. Whiteness is paradoxical. In denying its own existence, in denying the importance of race through a color-blind ideology, it makes racism more prevalent and powerful: "...color-blind ideology serves to explain and thus protect the status quo the current racial formation... Moreover, it does all this as it enables people to feel as if they are on righteous racial terrain " (Lewis 2001, p. 801).

A/T Security/Transportation Kritik (Root Cause)

Whiteness is the root cause of their impacts, it is whiteness that creates modernism and created the modern idea of hegemony and hegemonic securitization. Smith 04 (Phil Smith, Spring 2004, Executive Director at Vermont Developmental Disabilities Council, Whiteness, Normal Theory, and Disability Studies, Disability Studies Quarterly Vol. 24 No.2, http://dsq-sds.org/article/view/491/668, 6/28/12, K.H.)
Whiteness is also inextricably tied to the rationalist thought of late Western modernism, and is at the foundation of positivist science (Kincheloe 1999). The other (in this case, non-White racial identity) is created by the White core of Western European reason and rationalism developed by Enlightenment thinkers (Kincheloe 1999). In so doing, Whiteness becomes basic to modernism and positivism whiteness is the only way in which the world can be understood. It has become so integrally connected to these normative constructions that to consider modernism, to consider science, to consider technology in fact, to consider everything that is known and thought in the monolith of the Western cultural hegemony is to consider whiteness. Whiteness as a normative, rationalist, modernist cultural structure comes to undergird all that is essential to American society. Whiteness becomes "impenetrable" (Morrison 1992, p. 33 ), it "cannot be separated from hegemony" (Kincheloe 1999, Paragraph 1). One needs to be cautious about fully conflating whiteness with all white people. White people are a diverse and complex lot (Kincheloe 1999). And "it is not contradictory to argue that whiteness is a marker of privilege but that all white people are not able to take advantage of that privilege" (Kincheloe 1999, Paragraph 13). Working class Whites, those who are significantly impoverished, those who are sometimes called poor whites or "white trash," cannot access the coded and racialized privilege assumed by more elite Whites (Newitz and Wray 1997). Hierarchy occurs not only through whiteness but also within it.

A/T Gender Kritik (Root Cause)

Whiteness is what perpetuates sexist discrimination, destroying gender based language can only happen after resisting whiteness Smith 04 (Phil Smith, Spring 2004, Executive Director at Vermont Developmental Disabilities Council, Whiteness, Normal Theory, and Disability Studies, Disability Studies Quarterly Vol. 24 No.2, http://dsq-sds.org/article/view/491/668, 6/28/12, K.H.)
Whiteness regulates gender and sexuality (Nayak 1997). Whiteness, as an essential normative cultural structure, impacts all aspects of social relations, including understandings of man/woman and heterosexual/homosexual binaries. Feminist scholars have pointed to ways that explore whiteness as a social location expressing cultural dominance in human relationships (Frankenberg 1993). Miscegenation has played an important role throughout American history, up to and including the modernist period (Frankenberg 1993). And so it is that metaphors "of masculinised black dangerous and feminized white vulnerability" have played themselves out on the bodies and minds of men and women in Western culture (Neal 1998, Paragraph 5.4).

A/T Capitalism Kritik (Root Cause)

Whiteness is what maintains social classes and is there for the root cause of capitalism. Smith 04 (Phil Smith, Spring 2004, Executive Director at Vermont Developmental Disabilities Council, Whiteness, Normal Theory, and Disability Studies, Disability Studies Quarterly Vol. 24 No.2, http://dsq-sds.org/article/view/491/668, 6/28/12, K.H.)
Whiteness is a function of capitalism (Cornford 1997). That is, it maintains a status quo of social hierarchies ensuring that Whites continue to accumulate wealth quite literally on the backs of people of color (Newitz and Wray 1997). It ensures that a set of unearned but real financial and social privileges are maintained for Whites at the expense of others, in spheres that include housing, banking, property ownership, access to capital, and employment (Kincheloe 1999; Stephenson 1997).

A/T Ableism Kritik (Root Cause)

Racism is what truly developed early forms of ableist rhetoric and therefore, advocating aff means destroying ableism from the source. Smith 04 (Phil Smith, Spring 2004, Executive Director at Vermont Developmental Disabilities Council, Whiteness, Normal Theory, and Disability Studies, Disability Studies Quarterly Vol. 24 No.2, http://dsq-sds.org/article/view/491/668, 6/28/12, K.H.)
And race has been tied in basic ways to understandings and metaphors of developmental disability. For example, prior to the label of Down syndrome used by modernist medical science, the term Mongolism was the dominant term (Borthwick 1996; Gould 1996; Kliewer 1998). The construction of people with disabilities as freaks is "steeped in racism, imperialism, and handicapism..." (Bogdan 1988, p. 278). Psychiatric survivors have also experienced a "potent fusion of insanity and blackness" as the result of racialized terror felt by Whites (Neal 1998, Paragraph 4.1). The heritage of eugenicist thought and ideology on both understandings of race and disability has been powerful, continuing into the present moment. Recently, an entire issue of one of the most prestigious journals concerning (positivist) research in developmental disability, the American Journal on Mental Retardation, using as its base research "studying persons with distinctive genetic etiologies of mental retardation", explored behavioral "genotype-phenotype correlations" (Dykins 2001, p.1).

A/T Ableism Kritik (Methodological Resistance)

The methodologies that created ableism and racism are the exact same, so the methodologies to de-construct and are identical as well, therefore, voting aff means your solve the k. Smith 04 (Phil Smith, Spring 2004, Executive Director at Vermont Developmental Disabilities Council, Whiteness, Normal Theory, and Disability Studies, Disability Studies Quarterly Vol. 24 No.2, http://dsq-sds.org/article/view/491/668, 6/28/12, K.H.)
Clearly, there are important parallels between racism and ableism, including prejudice, stereotyping, and institutionalized discrimination (O'Connor 1993). They both, Groch (1998) notes, "have been deeply embedded in American's collective consciousness" (p. 202). And both are essentially ideological. They are invisible ideologies, hidden from view behind the screen of hegemonic oppression. Groch goes on to note differences between these ideologies, believing that "ableism is based primarily on the paternalistic attitudes associated with disease, while racism remains anchored in hatred and fear" (p. 202). While she makes a strong case for these differences, I would argue that ableist ideology is as much based in hate and fear as is racism, and that racism and disease have also been conflated. The disease metaphor has been a powerful way of speaking about and creating bodily and cultural difference. Again, this discourse is founded on what Sibley (1995) has pointed out as being an essential modernist fear, the fear of filth and dirt. Because Western (White) culture loathes that which is dirty, it creates disability and race as ideological and metaphoric tools to exclude what it perceives as repulsive and revolting. Finally, both racial and disability groupings experience pressure from the dominant culture to conform to its perceived norms (Yates, Ortiz, and Anderson 1998). This pressure can be negative, assimilative (pulling in) that is, enforcing the norms of the dominant culture at the expense of the other. Or the pressure can be positive, or enfringing (pushing away) that is, keeping the other at the margins because of unwillingness to submit. Assimilative pressure can appear, in racial terms, as color-blindness, the often liberal stance that asserts that race should not matter when it comes to employment, voting, etc. (O'Connor 1993). Disability-blindness is an equivalent liberal stance.

A/T Colorblindness Good/Race Focus Bad

Colorblindness ignores the plight of the black body and disregards every culture other that Amurican whiteness therefore furthering racial degradation. Gallagher 03 (Charles A. Gallagher, 2003, Professor of Race and Ethnic Relations as well as Urban Sociology, Color Blind Privilege The Social and Political Functions of Erasing the Color Line in Post Race America, http://aca.lasalle.edu/schools/sas/sscdept/content/faculty/gallagher/Color_Blind_Privil ege.pdf, Race, Gender and Class, Vol. 10, 6/27/12, K.H.)
The achievement ideology implicit in the color-blind perspective is also given legitimacy and stripped of am racist implications by black neo-conservatives like anti-affirmative action advocate Ward Connerly. Shelby Steele and Clarence Thomas and Asian-American Secretary of Labor Elaine Chou (Ansel), 1997; Winant, 1994; Omi, 2001; Brown. 2003; Gallagher. 2004). Each espouses a color-blind, race-neutral doctrine that treats race-based government programs as a violation of the sacrosanct belief that American society only recognizes the rights of individuals. These individuals also serve as important public examples that in a post-race, color-blind society, climbing the occupational ladder is now a matter of individual choice. Highly visible and successful racial minorities like Secretary of State Colin Powell and National Security Advisor Condeleeza Rice are further proof to white America that the state's efforts to enforce and promote racial equality has been accomplished. The new color-blind ideology does not, however, ignore race; it acknowledges race while disregarding racial hierarchy by taking racially coded styles and products and reducing these symbols to commodities or experiences that whites and racial minorities can purchase and share. It is through such acts of shared consumption that race becomes nothing more than an innocuous cultural signifier. Large corporations have made American culture more homogenous through the ubiquitous of fast food, television, and shopping malls but this trend has also created the illusion mat we are all the same through consumption. Most adults eat at national fast food chains like McDonalds, shop at mall anchor stores like Sears and J.C. Penny's and watch major league sports, situation comedies or television drama. Defining race only as cultural symbols that are for sale allows whites to experience and view race as nothing more than a benign cultural marker that has been stripped of all forms of institutional, discriminatory or coercive power. The post-race, color-blind perspective allows whites to imagine that depictions of racial minorities working in high status jobs and consuming the same products, or at least appearing in commercials for products whites desire or consume, is the same as living in a society where color is no longer used to allocate resources or shape group outcomes. By constructing a picture of society where racial harmony is the norm, the colorblind perspective functions to make white privilege invisible while removing from public discussion the need to maintain any social programs that are race-based.

A/T Colorblindness Good/Race Focus Bad

Colorblindness is a major cause of the white privilege is pervades our society. Gallagher 03 (Charles A. Gallagher, 2003, Professor of Race and Ethnic Relations as well as Urban Sociology, Color Blind Privilege The Social and Political Functions of Erasing the Color Line in Post Race America, http://aca.lasalle.edu/schools/sas/sscdept/content/faculty/gallagher/Color_Blind_Privil ege.pdf, Race, Gender and Class, Vol. 10, 6/27/12, K.H.)
How then, colorblindness linked to privilege? Suiting with the deeply held belief that America is now a meritocracy. Whites are able to imagine that the socio-economic success they enjoy relative to racial minorities is a function of individual hard work, determination, thrift and investments in education. The color-blind perspective removes from persona) thought and public discussion any taint or suggestion of white supremacy or white guilt while legitimating the existing social, political and economic arrangements which privilege whites. This perspective insinuates that class and culture, and not institutional racism, are responsible for social inequality. Colorblindness allows whites to define themselves as politically progressive and racially tolerant as they proclaim their adherence to a belief system that does not see or judge individuals by the "color of their skin." This perspective ignores, as Ruth Frankenberg puts it, how whiteness is a "location of structural advantage societies structured in racial dominance" (2001 p. 76). Frankenberg uses the term "color and power evasiveness" rather than colorblindness to convey how the ability to ignore race by members of the dominant group reflects a position of power and privilege. Colorblindness hides white privilege behind a mask of assumed meritocracy while rendering invisible the institutional arrangements that perpetuate racial inequality. The veneer of equality implied in colorblindness allows whiles to present their place in the racialized social structure as one that was earned.

A/T Colorblindness Good/Race Focus Bad

Colorblindness serves to de-historicize the struggles minorities went through. It also undermines all racist problems that exist in the world, and justifies this. Gallagher 03 (Charles A. Gallagher, 2003, Professor of Race and Ethnic Relations as well as Urban Sociology, Color Blind Privilege The Social and Political Functions of Erasing the Color Line in Post Race America, http://aca.lasalle.edu/schools/sas/sscdept/content/faculty/gallagher/Color_Blind_Privil ege.pdf, Race, Gender and Class, Vol. 10, 6/27/12, K.H.)
Seeing society as race-neutral serves to decouple past historical practices and social conditions from present day racial inequality as was the case for a number of respondents who pointed out that job discrimination had ended. Michelle, a nineteen year old from the suburb of a large city, was quite direct in her perception that the labor market is now free of discrimination stating that 'don't mink people hire and fire because someone is black and white now." Ken also believed that discrimination in hiring did not occur since racial minorities now have legal recourse if discrimination occurs. I think that pretty much we got past mat point as afar as jobs I think people realize that you really can't discriminate that way because you will end up losing.....because you will have a lawsuit against you. Critical race theorist David Theo Goldberg sees this narrative as part of the "continued insistence on implementing an ideal of color-blindness [that] either denies historical reality and its abiding contemporary legacies, or serves to cut off any claims to contemporary entitlements- (1997:55). It also means that whites can picture themselves as victims of reverse discrimination and racism, as Anne a twenty-three year old in a focus group explained Why is it so important to forget about you know, white people's rights?. I mean, not that, not being racist or anything, but why is it such a big deal that they have to have it their way or no way? When it should be a compromise between the two and the whites should be able to voice their opinions as much as the blacks do.

A/T Colorblindness Good/Race Focus Bad

A color blindness methodology is just circular; it aims to solve racism but just creates it Gallagher 03 (Charles A. Gallagher, 2003, Professor of Race and Ethnic Relations as well as Urban Sociology, Color Blind Privilege The Social and Political Functions of Erasing the Color Line in Post Race America, http://aca.lasalle.edu/schools/sas/sscdept/content/faculty/gallagher/Color_Blind_Privil ege.pdf, Race, Gender and Class, Vol. 10, 6/27/12, K.H.)
The logic inherent in the colorblind approach is circular, since race no longer shapes life chances in a color-blind world there is no need to take race into account when discussing differences in outcomes between racial groups. This approach erases America's racial hierarchy by implying that social, economic and political power and mobility is equally shared among all racial groups. Ignoring the extent or ways in which race shapes life chances validates whites' social location in the existing racial hierarchy while legitimating the political and economic arrangements that perpetuate and reproduce racial inequality and privilege.