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  1. # Finals Notes
  3. ## A1
  5. 1. Setup
  6. - Platforming intersection of queer community and religious community
  7. - Does NOT look like partnering with the church necessarily, more like validating queer identities in religious communities etc.
  8. - Obviously still reasonable to call out the church
  9. -
  10. 2. Why queer religious folks ought be cared about
  11. - They experience unique oppression
  12. - They experience oppression for both queerness and religion
  13. - Intersectional harm is the queerphobia within religious communities
  14. - e.g. invalidation by conservative religious doctrine
  15. - Narratives of religious and queer communities operate opppsitionally leading to erasure
  16. - Conclusion: group is uniquely oppressed and erase and therefore is one we ought care about especially
  18. 3. Helping queer religious individuals come to terms
  19. - Identity is represented in unique ways and validated
  20. - Closeted people now see people they can talk about which validates their jntersectional identity
  21. - Platforming makes role models for the vulnerable stakeholders identified above that is particularly beneficial
  22. - Younger members especially are empowered
  23. - Normalizing identity among members of the religious community
  24. - If one comes out the rest will here because of how it normalizes
  25. - C: Help and empower intersection
  27. 4. Benefits discourse
  28. - The harm of conservative religious members is symmetric
  29. - Also we don't give a fuck about the Westboro Baptist Church
  30. - Discourse looks like raising points about the queer religious community not otherwise heard
  31. - Opens opportunities to care about this particularly vulnerable stakeholder
  32. - Likely to sway moderate religious voices who are open to persuasion because of increased exposure
  34. ## N1
  36. R. Wrong conception of the model
  37. - Leads to erasure
  39. 1. Characterization
  40. - Organized religion repeatedly subjugates the queer movement
  41. - Queer people would be discomfited with their oppressors being included
  42. - e.g. Catholic Church, Islam theology
  43. - Most important context is that it requires leadership from these religious movements
  44. - Not enough to pick the least cancellable queer religious folks
  46. 2. Messaging
  47. - Messaging of inviting institutions to be leaders is inherently problematic
  48. - Act of embracement looks like platforming religious people and therefore deplatforming queer people despite the inherently contradictory goals
  49. - Religiosity is inherently contradictory for some queer people because of the baggage associated with it
  50. - Once religious queers get in power under this model religion comes in more
  52. 3. Why does this change the community for the worse?
  53. - Leadership characterization
  54. - You get to set the agenda!
  55. - Even if you get allies they are particularly superficial with regards to how they view the queer spectrum
  56. - See difference between love is love and trans people
  57. - Tone, sensitivity and funding
  58. - Queer movement is nowhere near done, see also the developing world
  59. - Needs to be as broad and ideologically pure as possible
  60. - This impacts it adversely and we cannot therefore stand for it
  61. - Leadership sets the tone of mainstream coverage
  62. - Cannot stand by criticism when you actively platform religious leaders
  64. 4. Why are religious leaders particularly bad
  65. - Take positions of prominence away from queer people
  66. - Subconscious biases lead to people seeing them as Very Good allies even when they are less than perfect
  67. - Appear hypocritical
  68. - Still have some career interests in a queerphobic institution
  69. - R: Analysis on young people
  70. - "Now churches will be accepting" AND "Conservatives can't change" wot????
  72. ## A2
  74. R: fuckin sick burn on the opposition
  75. - It is a valid fiat of the topic to characrerize these leaders as done at first
  77. 1. Religious + queers are compatible
  78. - Characterization and impact of young queer religious people goes unresponded to
  79. - Difficult to change because you get born into religion in a large number of cases
  80. - Since religion comes before queerness often you get conflict
  81. - Harms bought to you at first: alienation from your community, harms of erasure, spiritual harms of abandonment of God
  83. 2. Why is critique not a good thing
  84. - Embracing religion is more likely to reveal the hypocrisy
  85. - Denying the existence of the intersection of religious people and queer people is very very silly
  86. - Creates the harms which they gave at first to begin with
  88. 3. Change the movement for the better
  89. - These individuals were likely to be queer so Neg's point contingent on characterization fell
  90. - News coverage was not the main thing: the main benefit was a small scale benefit to a previously underrepresented and erased intersectional group
  91. - The existence of these leaders makes you feel valid in having your cake both ways
  92. - Can't criticize allies? wot
  93. - I can pick and choose parts of theology that I disagree with
  94. - People harmed by religious institutions were most important stakeholders, harmed by this model: Issue here is that queer religious people were NOT the oppressors, they were some of the only people who could understand it
  95. - Still bought you plenty of benefit because neither identity erased each other
  96. - Facilitated healing because you resolved that internal conflict
  98. ## Studix
  100. I: Queer religious people have preferenced the religious institutions
  101. - This necessarily informs their priorities and how they construct their identity
  102. - Do not require them to be platformed
  104. 1. Is there any positive reform of organized religion
  105. - Interests of queer movement are not sufficiently compelling to these people: pick and choose queerness
  106. - Giving over to religion indicates that they were unlikely to agitate for change
  107. - No reciprocity from organized religion because it isn't enforced, nor is it something they believe in or something they will be convinced of
  108. - Capable of stifling discussion and stultifying
  109. - Can't pick and choose benefits because of aff mechanisms
  110. - Credibility lended by leaders, appearance of hypocrisy afforded by about face turn on religion
  111. - No evidence they would be focussing on the queer aspects of their identity
  112. - Additionally religious conceptions of surrender of your self are opposed to queer selfdeterminism
  113. - Necessarily ties you to religious organizations that drive wedges into a queer community which could otherwise be united + crushes it
  115. 2. Queers harmed vs. benefited
  116. - Lends credibility to narratives about the jntersection of these identities which religious institutions abuse to leverage against them
  117. - Do not need the entrenchment of predominately religious interests in a predominately queer movement
  119. ## A3
  121. I: Continued banter holy shit dog
  122. - We have the fiat dude
  123. - Let it fucking go
  124. - Opposition case is contingent on imperfect characterization
  125. - Rhetoric about deprioritizing queer or religious identities is EXACTLY the harm in this debate
  126. - Not good enough to not deny their existence
  128. 1. How does this impact the movement as a whole
  129. - *Strips opportunity from other queers to lead this movement:* These people are also queer, falls the fuck out or is a unique harm we address
  130. - People you DO lock out still have some degree of power because of secondary position
  131. - *Harmful to queers oppressed by the religious community:* A harm that gets negated entirely because you can connect with those people, acknowledge those harms and begin to redress them
  132. - *Unlikely to represent the queer community:* Fiat lets us pick the best leaders
  133. - Clearly they must EXIST at least, denial of this denies existence of intersection
  134. - *Shifts direction of movement:* We didn't have to replace everyone BUT we could put LITERALLY ANYONE at the head of the movement
  135. - *Right wing people will weaponize this:* Capable of nuancing around this because it's consistent with narratives of acceptance but criticism
  137. 2. How does this impact discourse and young queers
  138. - Gives people role models
  139. - Contact theory: can swing moderates by persuading them of the social utility
  140. - *Benefit is marginal because you can't convince conservatives:* Symmetric
  141. - FAR harder to get traction when you do have religious queers in the movement
  142. - EVEN IF none of these benefits stand you are likely to get more challenges to queerphobic powers
  143. - Unquestioned: Hard to prop narratives of religious intolerance when you prove it is possible to exist outside them
  144. - Did not need McFucking Quid Pro Quo for the benefit to stand because it is dependent on the queer movement platforming them not religion
  145. - *Entrenches dominant religion:* Fiat multiple religions
  146. - At the worst case we get a good degree of rep
  148. ## N3
  150. I: Gotcha about institutional involvement
  151. - A1 concession showed this flaw
  153. 1. How does the motion affect the queer movement
  154. - Characterization must be more than aff claims
  155. - Soliciting the approval of religious institutions and placement of religious queers at the top of the movement
  156. - Motion does not affect preexisting religious queer movements, meaning the people bought in prioritize religion
  157. - Even if this wasn't true the messaging was particularly adverse re: priorities
  158. - Leadership has a very powerful effect because of their power over it
  159. - Dilutes purity of movement
  160. - Poor economics
  161. - Acts of embracement makes criticism difficult
  162. - etc.
  163. - Difficult to criticize your own leaders
  164. - Necessary to compromise on fundamental tenets to do so which is really fucking bad
  165. - Ostracize and invalidate people hurt by religious communities
  166. - *People who take this leadership are uniquely oppressed* so is everyone else bitch
  167. - Failed to prove they were especially important
  168. - Unengaged: Material about how the subservience of religion clashes with individuality
  169. - C: Helping the intersection is not worth these harms
  171. 2. How does it affect the intersection
  172. - Minimization of their own model minimized their benefits too
  173. - We thought role nodels were fine but leadership was not
  174. - Well-spoken queers would not talk you out of religious beliefs because you think it is God telling you otherwise
  175. - Want religious institutions to bow to us, not other way around
  176. - No unique benefits under opp
  177. - Scale
  178. - Religious organizations have small queer populations because of how bad they are
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