CO_Biopower_Aff -...

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6d9df92a69e4bcfcc2eb2e03178893d801141778.doc Dartmouth 2K9 1 A2: Foucault 1. Case Outweighs: CHANGE THE CASE OUTWEIGHS DEPENDING ON ADVANTAGES AND IMPACTS. 2. Their link evidence is not specific to the affirmative. It assumes welfare reform that is different from actual plan action. None of their evidence is specific to the CERD. 3. No link: The kritik assumes that all societal normalization and cultural divides are discursively formed, and in doing so ignore the core of human subjectivity that allows us to resist power. Boucher , Geoff. June, 20 00 . [Hegelian Social Critic. From the Desire for Recognition to a Politics of Resistance. boucher/2005/resistance.htm] For Bourdieu, the habitus is a mediating concept – it mediates between individual character, described as a “bodily hexis,” or style of the subject inscribed in corporeal deportment, and the complex structural terrain of an institutional apparatus, described by Bourdieu as the “field.” From the perspective of this materialist theory of social action, the individual is positioned structurally through socialisation in the group habitus – a differentially defined lifeworld, or structure of dispositions based on a practical taxonomy – which defines a whole, socially antagonistic “way of life.” Habitus describes a collective relation to hegemonic norms that explains how, despite enormous individual variation, social groups – as statistical aggregates – tend to exhibit the ideological characteristics that fit them to certain functional roles in the social division of labour. The generative schemes of the habitus are schemes for the interpretation and transformation of social practice. The nature of the habitus as the ideological unconscious of practice creates a “common-sense” world, endowed with an objectivity that is secured by a consensus on the meaning of practices in the world . Habitus is a system of “durable, transposable dispositions, structured structures predisposed to function as structuring structures, that is, as principles of generation and structuring of practices and representations which can be objectively regulated and regular without in any way being the product of obedience to rules ” (Bourdieu, 1977: 72). 4. No link: Problematizing the traditional discourse of poverty is supplementary, not mutually exclusive with the aff. Schram, Professor of Social Policy at Bryn Mawr, 93 (Sanford F. Schram, Postmodern Policy Analysis: Discourse and Identity in Welfare Policy , August 1993, ) To recognize the legitimacy of affirming and supporting , rather than marginalizing and blaming, alternative family arrangements would necessitate seriously enter- taining alternative policies. Therefore, welfare policy discourse continues to construct poverty as a problem of family structure and seeks to find its solu- tion in the two-parent family. In fact, discursive moves on behalf of the two- parent family intensify especially as that ideal becomes harder to sustain. Denial of
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This note was uploaded on 12/20/2010 for the course K 101 taught by Professor Staff during the Fall '10 term at UMass Lowell.

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CO_Biopower_Aff -...

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