Beruflich Dokumente
Kultur Dokumente
Narrative
Feds on my back, taking photos
Border patrol equal Gestapo, they out to get cha
Im just minding my biz
Officer tripping like our land be his
Pop quiz: how did we let it get this far?
Spy drones got me on radar
Star Trek lights at night
Minus Picard, all up in my backyard
-Alex Soto, AKA MC Liason, on the track Papers. Soto is
Tohono born and is half of the Hip Hop group, Shining Soul who
fight oppression through their music.
Contention 1 is Inherency
A. The Tohono Oodham Nation has been the subject of
colonial subjugation since 1854, currently the Nation is
living with the effects of a militarized border.
Kilpatrick 2014 (Kate; Staffwriter) May 25 U.S.-Mexico
border wreaks havoc on lives of an indigenous desert tribe
ALJazeera, http://america.aljazeera.com/articles/2014/5/25/usmexicoborderwreakshavocwithlivesofanindigenousdesertpeople.html
For thousands of years, the Tohono Oodham (meaning Desert People)
inhabited what is today southern Arizona and the northern state of Sonora in
Mexico. But the Oodham were there long before either Mexico or the U.S.
existed as nations. Weve always been here, said Amy Juan, 28, a young
activist on the reservation. Nobody can argue that we werent here
first.After the Mexican-American War, the international boundary between
the U.S. and Mexico was drawn at the Gila River, just north of the Oodham
ancestral lands. But the Gadsden Purchase in 1854 redrew the border right
through Oodham territory. The Oodham were never consulted.They just
drew a line, and when they drew that line Oodham in Arizona became
citizens or were considered part of the U.S., Oodham in Mexico of course
were not, said Carlos G. Velz-Ibez, director of the School of Transborder
Studies at Arizona State University. Unlike some of our Canadian borders,
you dont have the opportunity of dual citizenship or being able to determine
which country youre a citizen of.In the aftermath of 9/11, Oodham living on
the U.S. reservation were forced to deal with the unintended consequences
of a militarized border: Border Patrol agents harass and treat them as
undocumented migrants on their sovereign land. Their desert landscape and
wildlife get clobbered by migrants, traffickers and federal law enforcement.
They return home to find cars stolen, houses ransacked by desperate
migrants migrants who far too often dont survive the desert elements. Its
also not uncommon for tribal members to be lured by fast cash into working
as coyotes or mules for the Mexican cartels, ending up in jail themselves.But
less attention is paid to the grave impact the same border has on Oodham
in Mexico, whove become second-class citizens within their own tribe.
Advantage 1: Culture
A. The ability to move freely across the US-Mexico border is
critical to Tohono cultural practices.
Indigenous Peoples' Human Rights Initiative 2006 ( a collaboration
of the International Indian Treaty Council and the University of Minnesota Human
Rights Center) http://www.hrusa.org/indig/reports/Tohono.shtm Accessed online:
8/2/2015
Initially, and for over one hundred years, the Tohono Oodham were able to
pass freely over the border. However, in the mid-1980s the border was tightened
in an effort by the Immigration and Naturalization Service (INS) to stop illegal
immigration and drug trafficking. Consequently, a barbed wire fence dividing
the reservation in half and increased border patrol has made passing across the
border difficult for tribal members. Entry anywhere but official check points is illegal
and the entry points nearest to the reservation are 90 to 150 miles away .The
barbed wire fence marking the border inhibits travel of the Tohono Oodham
throughout their tribal lands, however, crossing the border at legal check
points also creates problems. These problems arise from lack of
documentation, border patrol harassment, and an inconsistent policy of the
INS toward the Tohono Oodham.The Tohono Oodham people seek the
ability to cross borders uninhibited. An open border for the tribe is
important for several reasons.First, kinship and traditional ceremonies are
vital to preserve and maintain culture. The border policies constrain the
ability to travel to sacred sites, hindering the practice of religion. They also
constrain ongoing cultural practices of travel and language, and the ability to
pass these cultural practices on to the Tohono Oodhams children. Second,
the border splits families. Some family members are in Mexico and unable to
cross the border to visit family on the U.S. side. Third, the border prevents
members from getting adequate health care. All members of the Tohono
Oodham tribe, including Mexican nationals, are entitled to the basic services
provided at the reservation clinic overseen by the U.S. government, but the
border policies prevent this.
Direct violence is horrific, but its brutality usually gets our attention: we
notice it, and often respond to it. Structural violence, however, is almost
always invisible, embedded in ubiquitous social structures,
normalized by stable institutions and regular experience. Structural
violence occurs whenever people are disadvantaged by political,
legal, economic or cultural traditions. Because they are longstanding,
structural inequities usually seem ordinary, the way things are and always have
been. The chapters in this section teach us about some important but invisible
forms of structural violence, and alert us to the powerful cultural mechanisms that
create and maintain them over generations.
spectacular nor instantaneous, but rather incremental and accretive, its calamitous
repercussions playing out across a range of temporal scales. In so doing, we also
need to engage the representational, narrative, and strategic challenges posed by
the relative invisibility of slow violence. Climate change, the thawing cryosphere,
toxic drift, biomagnification, deforestation, the radioactive aftermaths of wars,
acidifying oceans, and a host of other slowly unfolding environmental catastrophes
present formidable representational obstacles that can hinder our efforts to mobilize
and act decisively. The long dyings-the staggered and staggeringly discounted
casualties, both human and ecological that result from war's toxic aftermaths or
climate change-are underrepresented in strategic planning as well as in human
memory. Had Summers advocated invading Africa with weapons of mass
destruction, his proposal would have fallen under conventional definitions of
violence and been perceived as a military or even an imperial invasion. Advocating
invading countries with mass forms of slow-motion toxicity, however, requires
rethinking our accepted assumptions of violence to include slow violence. Such a
rethinking requires that we complicate conventional assumptions about violence as
a highly visible act that is newsworthy because it is event focused, time bound, and
body bound. We need to account for how the temporal dispersion of slow violence
affects the way we perceive and respond to a variety of social afflictions-from
domestic abuse to posttraumatic stress and, in particular, environmental calamities.
A major challenge is representational: how to devise arresting stories, images, and
symbols adequate to the pervasive but elusive violence of delayed effects.
Crucially, slow violence is often not just attritional but also exponential,
operating as a major threat multiplier; it can fuel long-term, proliferating
conflicts in situations where the conditions for sustaining life become
increasingly but gradually degraded.
have grown greater than anywhere in on earth. This is the best place to begin,
however, because this is the illusory demonstration that is studied by the rest of
the world, including the indigenous peoples of other regions. Are American Indians
ready to accept this global responsibility? The current generation of tribal
leadership appears unwilling to try. It is firmly committed by its actions to the
materialist path, and it is neutralized by its dependence on a continuing financial
relationship with the national government and developers. The next generation of
American Indians may be another matter. Disillusioned and critical, they may yet
find a voice of their own that is both modern and truly indigenous, and they may
have the courage to practice the ideals that their parents merely sloganize. Let us
hope so. There is no alternative for Indian survival or for global survival.
The project of Border Patrol Nation is to gate people into a world of clear and
enforceable divisions. These are not only divisions between citizens and foreigners,
insiders and outsiders, but also between the haves (and all the interests they
protect) and the have-nots. It is a division between the global North and the global
South. In this brightly divided world, the more apparent crime is that of the individual straggling street walker, not the profit-obsessed system that
abandons entire communities of children, youth, men, and women to grow up and live their lives in collapsing, contaminated, foreclosed ruins. The
criminal is the person looking for a job without papers, not the free trade agreements. (Miller, 2014, p.316) [N]othing looks more like a terrorist than the
ordinary man. Giorgio Agamben, What Is An Apparatus? (2009, p. 23; Garrett and Storbeck, 2011, p. 530) Moving beyond the US-Mexico border and into
the USA, Miller (2014) captures the extension of the presence of the agency as stated by Customs and Border Patrol (CBP) 6 agent Jason Harrell who was
flying a Blackhawk helicopter around a thirty mile perimeter of Miamis Sun Life Stadium during a recent Super Bowl Our mission statement says that we
will defend the American public against terrorismThe Super Bowl is a high priority targetThe U.S. government has come to us because we are a law
enforcement entity. And we have assets that other folks dont have. (p. 13) The Super Bowl CBP mission was explained by a Border Patrol supervisor, Mr.
Guzman, as Amtrak and Greyhound buses brought fans to the stadium After 9/11, everyone at the airports are [sic] being looked at, so they tend to
use the Amtrakor the Greyhound as a tool. This makes Amtrak and Greyhound an all-threats environment We dont know whats going to happen.
(Miller 2014, p. 15) This is one example of how the mission of CBP has pushed inland into the USA. The borders, particularly with Mexico, have seen the
growth of the state security apparatus increase. On the border in South Texas, Maril (2011) interviewed Customs and Border Patrol (CBP) Weslaco (Texas)
Field Operations Supervisor, Omar Sanchez, who stated Were [CBP] becoming a paramilitary organization modeled after the military. Its taking time.
Were becoming more professional (p. 222). Another CBP agent, identified as Agent Sparrow, noted that Our job is to provide security. Thats what
CBP and DHS are supposed to do. We want Americans to feel more secure. Make people feel better. Thats what security is about. So people can live their
therefore they should assume a position of slavery and serfdom . Later on, this idea
would be solidified with respect to the slavery of African peoples, achieving stability up to the present with the tragic reality of different forms of racism.
Through this process,
the rule in the modern world . However, deviating from Giorgio Agarnben's diagnosis, one must say that
the colony--long before the concentration camp and the Nazi politics of
extermination--served as the testing ground for the limits and possibilities of
modernity, thereby revealing its darkest secrets." It is race, the coloniality of power,
and its concomitant Eurocentrism (and not only national socialisms or forms of fascism) that allow the "state
of exception" to continue to define ordinary relations in this, our so-called
postmodern world. Race emerges within a permanent state of exception where forms of behavior that are
legitimate in war become a natural part of the ordinary way of life . In that world,
an otherwise extraordinary affair becomes the norm and living in it requires
extraordinary effort." In the racial/ colonial world, the "hell" of war becomes
a condition that defines the reality of racialized selves , which Fanon referred to as the damnes
de la terre (condemned of the earth). The damne (condemned) is a subject who exists in a permanent "hell," and as such, this figure serves as the main
referent or liminal other that guarantees the continued affirmation of modernity as a paradigm of war. The hell of the condemned is not defined by the
alienation of colonized productive forces, but rather signals the dispensability of racialized subjects, that is, the idea that the world would be
in a world defined by war, and this situation is peculiar in the case of women. AsT. Denean Sharpley-Whiting and Renee T, White put it in the preface to
their anthology Spoils oJ War: Women oJ Color, Cultures, and Revolutions: A sexist and/or racist patriarchal culture and order posts and attempts to
maintain, through violent acts of force if necessary, the subjugation and inferiority of women of color. As Joy James notes, "its explicit, general premise
constructs a conceptual framework of male [and/or white] as normative in order to enforce a politicaljracial, economic, cultural. sexual] and intellectual
mandate of male [and/or white] as superior." The warfront has always been a "feminized" and "colored" space for women of color. Their experiences and
perceptions of war, conA ict, resistance, and struggle emerge from their specific racial-ethnic and gendered locations ... Inter arma silent leges: in time of
war the law is silent," Walzer notes. Thus, this volume operates from the premise that war has been and is presently in our midst. The links between war,
conquest, and the exploitation of women's bodies are hardly accidental. In his study of war and gender, Joshua Goldstein argues that conquest usually
proceeds through an extension of the rape and exploitation of women in wartime." He argues that to understand conquest, one needs to examine: I) male
sexuality as a cause of aggression; 2) the feminization of enemies as symbolic domination; and 3) dependence on the exploitation of women's labor-
inscribed into the images of colonial bodies and deeply mark their
ordinary existence . Lacking real authority, colonized men are permanently feminized and simultaneously represent a constant threat
for whom any amount of authority, any visible trace of the phallus is multiplied in a symbolic hysteria that knows no lirnits.?" Mythical depiction of the
black man's penis is a case in point: the black man is depicted as an aggressive sexual beast who desires to rape women, particularly white women. The
black woman, in turn, is seen as always already sexually available to the rapist gaze of the white, and as fundamentally promiscuous. In short, the black
woman is seen as a highly erotic being whose primary function is fulfilling sexual desire and reproduction. To be sure, any amount of "penis" in either one
represents a threat, but in his most familiar and typical forms the black man represents the act of rape- "raping" -while the black woman is seen as the
most legitimate victim of rape- "being raped." In an antiblack world black women appear as subjects who deserve to be raped and to suffer the
consequences-in terms of a lack of protection from the legal system, sexual abuse, and lack of financial assistance to sustain themselves and their
families-just as black men deserve to be penalized for raping, even without having committed the act. Both "raping" and "being raped" are attached to
blackness as if they form part of the essence of black folk, who are seen as a dispensable population. Black bodies are seen as excessively violent and
normal world. In its modern racial and colonial connotations and uses, blackness is
the invention and the projection of a social body oriented by the death ethics of
war." This murderous and raping social body projects the features that define it onto sub-Others in order to be able to legitimate the same behavior
that is allegedly descriptive of them. The same ideas that inspire perverted acts in war--particularly
slavery, murder, and rape--are legitimized in modernity through the idea of race and
gradually come to be seen as more or less normal thanks to the alleged
obviousness and non-problematic character of black slavery and anti-black racism . To
be sure, those who suffer the consequences of such a system are primarily
blacks and indigenous peoples, but it also deeply affects all of those who appear as colored or close to darkness. In
short, this system of symbolic representations, the material conditions that in part
produce and continue to legitimate it, and the existential dynamics that occur
therein (which are also at the same time derivative and constitutive of such a
context) are part of a process that naturalizes the non-ethics or death ethics of war.
Sub-ontological difference is the result of such naturalization and is legitimized
through the idea of race. In such a world, ontology collapses into a Manicheanism, as Fanon suggested."
This book examines how settler colonial power relations among Native and
non-Native people define the status queer. It argues that modern queer subjects,
cultures, and politics have developed among Natives and non-Natives in linked, yet
distinct, ways. The imposition of colonial efforts to eliminate Native nationality and
settle native lands. Modern sexuality comes into existence when the
heteropatriarchal advancement of white settlers appears to vanquish sexual
primitivity, which white settlers nevertheless adopt as their own history. When
modern sexuality queers white settlers, their effort to reclaim a place within settler
society produces white and non-Native queer politics for recognition by the state.
Yet memories and practices of discrepant sexual cultures among Indigenous peoples
and peoples of color persistently trouble the white settler logics of sexual
modernity. For instance, Native modes of kinship, embodiment, and desire such as
those today called Two Spirit produce Native queer modernities that denaturalize
settler colonialism. The comparative studies in this book show settler colonialism as
the context in which non-Native and Native people produce modern queer subjects,
cultures, and politics.
Post-colonialism The arrival of non-Indians here led to multiple tragedies that have continued long after the nonIndians should have known better, and these clashes have called forth from many Indian people and tribes so
multifarious an array of creative transfor- mations of themselves that no single book, and not even a multi- volume
humynity . What was once whole, striated, expansive and indefinite is now
smoothed by a larger discourse of dominance . The development of colonialism
and its refinements and rebirths have perpetu- ated a psychology of
control that has injured, actually and metaphorically, indigenous
populations . Post-colonial critiques are often multifaceted, but all center on a rejection of imperialism
and/or a rejection of the blanket con- cept of "Enlightenment Thinking."" Post-colonial critiques have also been
termed "radical anti-imperialism" by Patrick Callahan.99The argument that the United States has or is an empire is
hotly debated, mostly because parties focus on indicia of formal em- pire-control over cultures, sovereignties,
Contention 2 is Solvency
A. Freeing border travel allows for the Tohono Oodham to
maintain their culture.
Austin 91(Megan, Fall 1991, A CULTURE DIVIDED BY THE UNITED STATES-MEXICO
BORDER: THE TOHONO O'ODHAM CLAIM FOR BORDER CROSSING RIGHTS, Arizona
Journal of International and Comparative Law [Vol. 8, No. 2], Accessed 7/14/15) CH
This note discusses the sources of the right of the Tohono O'odham Indians to cross
the international border separating the United States and Mexico. The first section
of this note provides an historical background of O'odham traditional lands,
including the effect on the Tohono O'odham people of the Treaty of Guadalupe
Hidalgo and the Gadsden Purchase which established the international border. The
effects of Spanish colonization, Mexican independence from Spain and the
establishment of the border significantly changed the lands and the patterns of life
of the O'odham people. The Tohono O'odham Tribe seeks legislation which will
recognize the rights of the O'odham in Mexico and members of the Tohono O'odham
Tribe to pass freely throughout their traditional lands without regard to the border
and the restrictions imposed by immigration and customs laws. Border crossing
rights are necessary to the Tohono O'odham peoples' freedom to sustain and
develop their culture.
others. This must be, for these inner world cosmovisions, or introcosms, are the
central, vital part of the individuality of each of us. This is, to borrow Holmes
wonderful phrase, where we live. Respect for the other requires, above all, respect
for the others inner world.186 The cultures of indigenous peoples have been under
attack and are seriously endangered. One final step is the death of their language.
As George Steiner wrote in 1975: Today entire families of language survive only in
the halting remembrances of aged, individual informants . . . or in the limbo of tape
recordings. Almost at every moment in time, notably in the sphere of American
Indian speech, some ancient and rich expression of articulate being is lapsing into
irretrievable silence.187 Reisman concluded that political and economic selfdetermination in this context are important, but it is the integrity of the inner
worlds of peoplestheir rectitude systems or their sense of spirituality that is their
distinctive humanity. Without an opportunity to determine, sustain, and develop that
integrity, their humanityand ours is denied.188 Similarly, the late Vine Deloria,
Jr., revered leader of the U.S. indigenous revival, stated that indigenous sovereignty
consist[s] more of a continued cultural integrity than of political powers and to the
degree that a nation loses its sense of cultural identity, to that degree it suffers a
loss of sovereignty.189 Sovereignty, explains another great Native American
leader, Kirke Kickingbird, cannot be separated from people or their culture.190 In
this vein, Taiaiake Alfred appeals for a process of de-thinking sovereignty. He
states: Sovereignty . . . is a social creation. It is not an objective or natural
phenomenon, but the result of choices made by men and women, indicative of a
mindset located in, rather than a natural force creative of, a social and political
order. The reification of sovereignty in politics today is the result of a triumph of a
particular set of ideas over othersno more natural to the world than any other
man-made object.
Carriere 94, Jeanne Louise, Associate Professor of Law- Tulane, Iowa Law
Review, v79, March, p. LN)
A second, and better, option for resolving the cultural conflict was to recognize the
Native American as a speaker and actor, rather than as a passive object of EuroAmerican speech. This is a necessary first step if the two cultures are to
communicate effectively, allowing each to draw on the resources of the other. n36
As Robert A. Williams, Jr. has observed, *Only when [when indigenous peoples are
recognized as having a voice] can tribalisms differently oriented vision be fairly
considered as something other than an anachronistic inconvenience to the Wests
relentless, consumption-oriented world view. n37 Euro-American society, however,
has not resolved its conflict by means of this option either. Williams remark
indicates that cultural colonialism deprives both the dominant and subordinate
cultures of the latters contributions. Although the dominant cultures law