Aff+Cites –+Saenger

= **1AC – CHEN** = ====** “To tell a ghost story means being willing to be haunted.” This fundamental dilemma exposed by Jack Halberstam is central to liberal politics, where US empathy always has a limit. Since the 2007 lead scare, Chinese toys have been feared as invisibly dangerous, threatening the domestic good life. All of Chinese economic engagement is foregrounded by this perverse heteronormativity that reifies Chinese cities and African American neighborhoods as sites of toxic non-humanity **==== The florid palette of toy-panic AND of the categories of life and death is itself in crisis.
 * Chen 11 ** [Mel Y. Chen is Associate Professor of Gender & Women's Studies at U.C. Berkeley and Director of the Center for the Study of Sexual Culture. Mel is also an affiliate of the Center for Race and Gender, the Science and Technology Studies Center, and the Institute for Cognitive and Behavioral Sciences, “Toxic Animacies, Inanimate Affections,” GLQ; A Journal of Lesbian and Gay Studies, Duke University Press, p. 269-273]

Each of these examples involves AND and killing in the name of vitality and living.
 * The Chinese worker thus is relegated to the status of non-subject, whom we avoid and let die, preserving the good of the “here” by creating zones of death out “there.” The prison, the leaded neighborhood, the toxic outsiders exist within death worlds, full of slow living death and deathly subjects. Biopolitics works here for the good of the liberal sphere of the human, and necropolitics produces phobia, abandonment and death towards the outside. **
 * Lamble 14 ** Sarah Lamble, “Queer Investments in Punishment” in Queer Necropolitics, pg. 161

Words more than signify; they affect and effect. AND animacy has been figured and redeployed.
 * “The violence of language consists in its effort to capture the ineffable and, hence, to destroy it, to seize hold of that which must remain elusive for language to operate as a living thing.” This repression relates to China through animacy, the possibility for a linguistic object to act upon the world. The inherent instability of animacy is something that can be seized against the hierarchy of meaning that sustains the violence of animacy, renders it the object against which the subject of the west is stabilized. **
 * Chen 12 ** [Mel Y. Chen is Associate Professor of Gender & Women's Studies at U.C. Berkeley and Director of the Center for the Study of Sexual Culture. Mel is also an affiliate of the Center for Race and Gender, the Science and Technology Studies Center, and the Institute for Cognitive and Behavioral Sciences, // Animacies: Biopolitics, Racial Mattering, and Queer Affect, // Duke University Press, p. 54-55]

Animacy is conceptually slippery, even to its experts. AND queer of color mappings of race and sexuality in "unlikely" places.
 * “We lose ourselves in what we read, only to return to ourselves, transformed and part of a more expansive world.” In a world where toxins are queered and racialized, death and delinquency becomes the norm of the impoverished neighborhoods that sustains the norm of life and able-bodiedness of the hetero good life, where economic engagement with China is haunted by the specter of competing narratives of the model Chinese railroad builder and the accursed painter of lead toys, it becomes more important than ever to study the link between discourse and reality. Queering these tropes surrounding Chinese economic engagement and domesticity subverts said tropes, opening up to pure animacy, potentiality unleashed with no beginning or end. **
 * Chen 12 ** [Mel Y. Chen is Associate Professor of Gender & Women's Studies at U.C. Berkeley and Director of the Center for the Study of Sexual Culture. Mel is also an affiliate of the Center for Race and Gender, the Science and Technology Studies Center, and the Institute for Cognitive and Behavioral Sciences, // Animacies: Biopolitics, Racial Mattering, and Queer Affect, // Duke University Press, p. 9-12]

Wall Street; Madison, Wisconsin; Spain; Egypt; AND social sciences, as well as practices of governance and economy.
 * Beneath coherent and obedient forms of subjectivity there lies an anarchic pulsing, a viral contagion that is rupturing the discursive tropes that dominate identity in the political present. A political praxis of viral, toxic assemblages can unleash the virtual against the racializing death machine of the animacy hierarchy **
 * Clough and Puar 12 ** [Patricia Clough and Jasbir Puar, “Virtuality,” WSQ: Women’s Studies Quarterly 40: 1 & 2 (Spring/Summer 2012) Introduction p. 13-16]

But what is a toxic body, after all? How AND both like itself and yet also entirely different. = = = **1AC – BAUDRILLARD** = ==== **Welcome to the 2010 Chinese Expo in Shanghai, signifying its status as the “next great world city.” Spanning over 5.28 square kilometers with 246 countries all situated in a unit-based spatial imaginary, the Expo was officially articulated as an extension of China’s “harmonious world” that seeks to integrate all nations into a holistic celestial order of one-worldness based on the logic of 天下 (Tiānxià) or ‘All-under-heaven’ - the World Fair was thus read as a symbol of Chinese rising greatness, classifying both time and space to restore its place as the origin of civilization. Finally we achieve our dream: we live in the Hell of Harmony, a cybernetic landscape of depravity with no meaning. China disappears…** ==== Nordin 12 (Astrid H.M. Nordin [Lecturer in the Department of Politics, Philosophy and Religion at Lancaster University], “Time, Space and Multiplicity in China’s Harmonious World”, 2012, The University of Manchester Library, [], pages 135-149) We have seen how China’s rise is AND by way of reading it through the work of Jean Baudrillard.
 * Toxicity is already here, the subject of politics is always already permeated by the air it breathes, the food it eats. Use the toxicity of the aff to rupture the hierarchy of meaning, identity and politics that precludes it, opening up to futurity, materiality, a turn to the aesthetic and self-fashioning here and there, within and without life and death **
 * Chen 12 ** [Mel Y. Chen is Associate Professor of Gender & Women's Studies at U.C. Berkeley and Director of the Center for the Study of Sexual Culture. Mel is also an affiliate of the Center for Race and Gender, the Science and Technology Studies Center, and the Institute for Cognitive and Behavioral Sciences, // Animacies: Biopolitics, Racial Mattering, and Queer Affect, // Duke University Press, p. 217-221]

==== **As the fair went on people noticed the Chinese promotional tune “Waiting For You” sounded remarkably similar to the Japanese hit “Stay the Way You Are.” As accusations of plagiarism were thrown about, the world missed a fundamental uniqueness question – reality is hyper-real, a plagiarized totality, a signifier without a signified, a sign without a referent. For as Credible News Source Michael Franti has told us time and time again, “It seems like everywhere I go, the more I see the less I know.” We take leave of the real world, endlessly encased within the sad shell of communication like an over-exposed photograph.** ==== ==== **The expo was not isolated to Shanghai, the entire globe is a world fair – a harmonius simulation of international coherence where countries are isolated spatial and cultural totalities, where the distinctions between __visiting__ the expo and __being__ the expo are blurred until all notions of subject are rendered incoherent, copies of copies without originals, simulacra avatars in a virtual hyper-reality.** ==== ==== **China is reduced to an economic signifier, a simulation of a consumerist fantasy after the death of the real, when language became orbital and took leave of this world.** ====

**This is the expo; have fun at our pavilion!**
Nordin 12 (Astrid H.M. Nordin [Lecturer in the Department of Politics, Philosophy and Religion at Lancaster University], “Time, Space and Multiplicity in China’s Harmonious World”, 2012, The University of Manchester Library, [], pages 149-168) TAKING BAUDRILLARD TO THE FAIR Above, I have examined different AND The Expo is us: our bodies, our dreams, our future. ==== **The will to harmony is self-defeating. Information is futile – the attempt to render the whole world transparent transposes the global way of war on the level of representation. The moment geopolitics appears, it immediately disappears, swamped by media indeterminacy. This imposition of harmony produces constant implosive violence as we attempt to impose meaning onto the map of the globe.** ==== Artrip and Debrix 14 (Ryan E. Artrip [Doctoral Student, ASPECT, Virginia Polytechnic Institute] and Francois Debrix [professor of political science at Virginia Polytechnical Institute], “The Digital Fog of War: Baudrillard and the Violence of Representation,” Volume 11 Number 2, May 2014)

The story that needs to be told is thus not about AND it destroys our immune systems and our capacities to resist" (2003; our italics).

==== **Our 1AC is a cancerous counter-simulacra, a river crab within the communicative infrastructure of meaning-making, metastasizing as a linguistic onco-operativity of meaninglessness that forces the system of communication to lash out against itself in a suicidal autodestructivity. The Great Firewall has firewalled itself: it is incapable of responding.** ==== Nordin 12 (Astrid H.M. Nordin [Lecturer in the Department of Politics, Philosophy and Religion at Lancaster University], “Time, Space and Multiplicity in China’s Harmonious World”, 2012, The University of Manchester Library, [], pages 174-213) ITERATION AND LANGUAGE PLAY: RESISTNIG HARMONISATION Previous chapters of this thesis AND that I turn in my conclusion, to the (im)possibility of openness to this Other “to come”. ==== **River crabs don’t defend meaning. The form of meaning is always unhappy. Any attempt to impose meaning paradoxically terminates in its own disappearance. Reality is too obvious to be real. Harmony is too harmonious to be harmony. We should engage in the felicitous and happy form of language to push debate through to its own disappearance. This is the only political act left. Bet on radical illusion.** ==== Baudrillard 96 (Jean Baudrillard, The Perfect Crime, pg. 96) Say: This is real, the world is real, the real exists AND an erotic perception of reality's turmoil.