Tournament: App State | Round: 1 | Opponent: Georgetown LP | Judge: Erik Mathis
Rather than cling to our “humanity”, we must embrace our fellow animal to bring focus to the struggle. We need to queer the divisions that we have between the “human” and the “animal” to truly stop the justification for systems of oppression

O’Rourke 2008 (Michael, “Series Editor’s Preface: The Open by Michael O’Rourke,” QUEERING THE NON/HUMAN, p. xviii-xxii) jl

This notion of allness is one I borrow from Leo Bersani and Ulysse Dutoit who in their Forms of Being take up similar concerns to our authors here: questions of ethics, aesthetics, subjectivity, singularity, relationality and the co-appearance of humans and nonhuman others...
With Queering the Non/Human, a new sense of being-in-the world, of beings-in-the-world, is born.

The Demarcations that the status quo non/human divide abides by, allows for the systematic violence of others

Joanna Bourke 2011 What it means to be HUMAN Chapter 20 Concluding Words: Negative Zoelogy pg 377 Joanna Bourke is a professor of history at Birbeck, University of London and was shortlisted for book of the year in 2006. 

Telling stories about what makes us human can be fun, vicious, mischievous, reassuring, disheartening and fulfilling. Some of the most remarkable stories in this book have been told by people whose identities are shrouded in anonymity. Their pseudonyms are revealing...
There are the others, the animals, the women, the economically and politically disenfranchised, the subaltern’- is both the greatest driving force of history and also the inspiration for systematic violence.

Words Matter. Discussing the violence against animals in terms of war and the laws of war solves for the species violence we are fighting against nonhuman animals. We have to redefine our language towards animas in our laws in the context of the genocide and war. The 1ac speech act is what reveals the anthropocentric violence by calling it a war and calling for political recognition

Kochi ’09 Tarik , Professor at Sussex Law School, University of Sussex, Brighton, UK Law, Culture and the Humanities Species War: Law, Violence and Animals
2009; 5: 353–369

In everyday speech, in the words of the media, politicians, protestors, soldiers and dissidents, the language of war is linked to and intimately bound up with the language of law....
When we consider the relationship between war and law in this broader sense then it is not unreasonable to entertain the suggestion that at the foundation of the Law of war resides species war.

Tournament: App State | Round: 1 | Opponent: Georgetown LP | Judge: Erik Mathis

1. Humans are at war with animals, we kill them, we indefinitely detain them,  the President of the United States is part of this system, we critique all of that.. Nothing in the resolution says “human” to assume it is the basis of anthropocentricism.” War and law must be defined  in terms of nonhuman animals—to do otherwise is anthropocentric  

Kochi 9 (Tarik;  Law, Culture, and the Humanities, “Species War: Law, Violence, and Animals”, 353-359)

In everyday speech, in the words of the media, politicians, protestors, soldiers and dissidents, the language of war is linked to and intimately bound up with the language of law....
When we consider the relationship between war and law in this broader sense then it is not unreasonable to entertain the suggestion that at the foundation of the Law of war resides species war.

The war on animals that they deny is quantifiable and ever present in our conception of detention, worst case scenario we restrict indefinite detention
Brower II, C. H. (2004) ?The Lives of Nonhuman animals, the Lives of Prisoners, and the
Revelations of Abu Ghraib.” Vanderbilt Journal of Transnational Law, Vol. 37.

Most discussions of Abu Ghraib focus, in one way or another, on the images and vocabulary of sex: "sexual humiliation," "pornography," "perversion," and the special offensiveness of these concepts to Arabs raised in the Islamic faith...
To the contrary, they appear to represent trophies, however eccentric, taken on the equivalent of a modern-day safari.

The fate of the animal is worse even than death; they are kept on the brink of existence and subjected to a life of torture. Only confronting this disavowal can solve

Derrida 06 “The Animal That Therefore I am” Jacques Derrida pg. 25-26

All that is all too well known; we have no need to take it further...
As is, for example, instead of throwing a people into ovens and gas chambers (let’s say Nazi) doctors and geneticists had decided to organize the overproduction and overgeneration of Jews, gypsies, and homosexuals by means of artificial insemination, so that, being continually more numerous for the same hell, that of the imposition of genetic experimentation, or extermination by gas or by fire. I

Legitimization of Discourse is Key, Only by recognizing our still marginal voices for animals can you help to critique the anthropocentric core of western philosophy

Derrida 06 “The Animal That Therefore I am” Jacques Derrida pg. 26-27

Instead of thrusting these images in your face or awakening them in your memory, something that would be both too easy and endless, let me simply say a word about this “pathos.” ...
The first and decisive question would be to know whether animals can suffer. 

Only by focusing on the excluded can we preserve democracy and respond to the worse forms of violence. This not a political issue, but the political issue.
Balibar 04 (Etienne Balibar, Professor of Critical Theory at the University of California , Irvine , and Professor Emeritus of Philosophy at the University of Paris X– Nanterre. We, the People of Europe? 2004, p. 120.)

Arendt’s argument clearly recognizes the importance of the egalitarian or insurrectional element constitutive of democratic citizenship, but she also conceptualizes it in a dialectical relationship with the politics of civility...
The (democratic) political order is intrinsically fragile or precarious; if it is not continuously recreated in a politics of civility, it becomes again a “state of war” within or across borders

The reverence of the 1AC was mourning for our fellow animals and our Filipino ancestors, denying us this act destroys the political and devalues our individual lives

Stanescu 12 Hypatia vol. 27, no. 3 (Summer 2012) Graduate work at Binghamton and has taught at Mercer and Binghamton University in the Communication and Philosophy departments, Currently an ABD

Mourning is always a political act...
. Mourning is¶ stitched to questions of what and who gets to count as human, and, therefore, to¶ the very questions of how we constitute the political.