Tournament: App State | Round: 2 | Opponent: UMW SY | Judge: DJ Spiker
The affirmatives defense of drones (The byman 13 ev.) further entrenches the militarist thought that allows for the hunting of the non/human as long as it is profitable to the state
Chamayou 11The manhunt doctrine RP 169 (Sep/Oct 2011) Gregoire Chamayou http://www.radicalphilosophy.com/commentary/the-manhunt-doctrine

George W. Bush had warned us early on: the United States has launched itself into a new kind of war, a ‘war that requires us to be on an international manhunt’....
It could be that the populations over whom the threat of American ‘Predators’ looms, in Pakistan or elsewhere, might quite rightly, albeit inversely, reach the same conclusion for themselves.

The hidden basis of the language of war is the species war. By discussing war without discusses the species war the affirmative masks the ongoing species war. Moreover, beyond in round discourse, the hidden basis of both law and politics is the species war.  The species war is the basis of all political action

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

Law and politics have at their basis the distinction between the human and nonhuman life. When the term “war” is used it already contains within it a value-laden human animal distinction which is the primary violence of the species war 

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

The distinction between bare life and the good life is a legal-political dis- tinction......
Following this, when the meaning of the term “war” is explained by legal and political theorists with reference to either the concepts of survival or the good life, the linguistic and conceptual use of the term war already contains within it a value-laden human-animal distinction and the primary violence of species war.

Virtually no one knows what is occurring in the factory farm. This invisibility is what is key to it’s continued operation. Exposing the working of the factory farm system can lead to a rethinking undermining all the “zones of concealment. “

Pachirat 11 “Every twelve seconds: industrialized slaughter and the politics of sight” Timothy Pachirat Pg3

This book provides a firsthand account of contemporary, industrialized slaughter and does so to provoke reflection on how distance and concealment operate as mechanisms of power in modern society....
Such scrutiny makes it possible, as social theorist Pierre Bourdieu puts it, “to think in a completely astonished and disconcerted way about things we thought we had always understood.”

Thus the alternative, queer the non/human as a method of ending the war on the non/human

Queering the non/human enables a new ethico-political ontology that produces a means without ends the shatters the world formations that structure 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 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. 

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. 

AND, Independent of discourse solvency anthropocentrism must be morally opposed at all times. 

Regan 90 (Tom Regan, Professor of Philosophy at NC State, “Christianity and Animal Rights: The Challenge and Promise” 1990)

I addressed this question in a recent speech, reminding my audience of a few "extreme" moral positions upon which we are all agreed...
The plain fact is, people have claimed to intuit differences in the comparative moral standing of individuals and groups inside the human species, and these alleged intuitions, we all would agree, are painful symptoms of unquestioned.

Domination over nonhuman animals gave rise to patriarchy, slavery, warfare, genocide, colonialism, and other systems of power – maintaining the human-nonhuman binary makes endless cycles of subordination and violence inevitable

Best ’07, Associate Professor, Departments of Humanities and Philosophy University of Texas, El Paso Steven, Charles Patterson, The Eternal Treblinka: Our Treatment of Animals and the Holocaust New York: Lantern Books, 2002, 280 pp 

While a welcome advance over the anthropocentric conceit that only humans shape human actions, the environmental determinism approach typically fails to emphasize the crucial role that animals play in human history, as well as how the human exploitation of animals is a key cause of hierarchy, social conflict, and environmental breakdown....
As racism stems from a hateful white supremacism, and sexism is the product of a bigoted male supremacism, so speciesism stems from and informs a violent human supremacism -- namely, the arrogant belief that humans have a natural or God-given right to use animals for any purpose they devise or, more generously, within the moral boundaries of welfarism and stewardship, which however was Judaic moral baggage official Chistianithy left behind.

Current systems don’t work and have doomed us to destruction, we need a radical revolutionary change to have any future hopes.

Best 09      (Dr. Steven Best, Professor of Philosophy at the University of Texas, El Paso.   “The Rise of Critical Animal Studies: Putting Theory into Action and Animal Liberation into Higher Education” Journal of Critical Animal Studies, Vol VII, Issue 1 http://www.stateofnature.org/theRiseOfCriticalAnimal.html)  RJG

Despite recent decades of growing animal advocacy and environmental struggles, we are nevertheless losing ground in the battle to preserve species, ecosystems, and wilderness....
There is no economic or technological fix for the crises we confront, the only solution lies in radical conceptual and institutional change at all levels.

Tournament: App State | Round: 2 | Opponent: UMW SY | Judge: DJ Spiker
. 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.

We ask for a reappropriation of the debate community as a ‘community of fate’ – one that participates in a civil process of democratizing the space of the border by advocating for the political qualification of communities wherever they happen to simply exist.  Only this endorsement provides hopes to rupture these systems of violence. The AFF’s framework seeks to exclude us and the bodies of the nonhuman other from the debate community of fate. 

Etienne Balibar, 2004, prof of phil @ U of Paris-X, We, the People of Europe?: Reflections on Transnational Citizenship, p 126-132

In the end it would be my suggestion that the "globalization" of various kinds of extreme violence has produced a growing division of the "globalized" world into life zones and death zones....
I am convinced that the solution for that historical puzzle is actively searched for in many places today, but it is not clearly found or shown.

The Aff’s framework affirms that we have no right to speak for animals, but our argument for animals reminds us of our obligations to the living in general. We must acknowledge voices raised for animals.
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.” ....
in order to protest, in order to appeal (we’ll return to this) to what is presented in such a problematic way as animal rights, in order to awaken us to our responsibilities and our obligations vis-à-vis the living in general and precisely to this fundamental compassion that, were we to take it seriously, would have to change even the very cornerstone (and it is next to that cornerstone that I wish to do my business today ) of the philosophical problematic of the animal. 

The reverence of the 1NC was mourning for our fellow animals, 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.

The modern policy expert engages in the banalization of thinking, which colonizes the mind, and leaves with it a legacy of violence and panopticon control. We must rethink the instrumental thinking of the policy expert.
Spanos 09 (William V., Professor English at Binghamton University, The Legacy of Edward V. Said, pp. 59-60). 

In short, then, the reconstellation of Foucault’s thought into the context
of Heidegger’s unexpectedly reveals that Foucault’s intent is to disclose not
just the painful effects of a repressive political power but also something that
is more focal in Heidegger’s discourse, namely, the apparently irreversible
global momentum, undertaken in the name of a triumphant objective reason
and its “freedom,” toward the colonization of the human mind....
It is a directive to which Edward Said, as I will show, was
acutely attuned.