You should use your ballot to foreground a particular political vocabulary – how society is framed and understand gives debaters’ skill development a particular trajectory and meaning – this is crucial to inserting the pedagogical energy of the debate into a broader circuit of liberation

(Henry Giroux, currently holds the Global TV Network Chair Professorship at McMaster University in the English and Cultural Studies Department and a Distinguished Visiting Professorship at Ryerson University, “Hope in the Age of Looming Authoritarianism,” 02 December 2013, http://www.truth-out.org/opinion/item/20307-hope-in-the-age-of-looming-authoritarianism#_edn2)

We live at a time in which the crisis of politics is inextricably connected to the crisis of ideas, education and agency. What must be remembered is that any viable politics or political culture can emerge only out of a determined effort to provide the economic conditions, public spaces, pedagogical practices and social relations in which individuals have the time, motivation and knowledge to engage in acts of translation that reject the privatization of the public sphere, the lure of ethno-racial or religious purity, the emptying of democratic traditions, the crumbling of the language of commonality, and the decoupling of critical education from the unfinished demands of a global democracy.¶ Young people, artists, intellectuals, educators and workers in the United States and globally are increasingly addressing what it means politically and pedagogically to confront the impoverishment of public discourse, the collapse of democratic values and commitments, the erosion of its public spheres and the widely promoted modes of citizenship that have more to do with forgetting than with critical learning. Collectively, they provide varied suggestions for rescuing modes of critical agency and social grievances that have been abandoned or orphaned to the dictates of global neoliberalism, a punishing state and a systemic militarization of public life. In opposition to the attacks on democratic institutions, values and modes of governance, activists all over the globe are offering an incisive language of analysis, a renewed sense of political commitment, different democratic visions and a politics of possibility.¶ Political exhaustion and impoverished intellectual visions are fed by the widely popular assumption that there are no alternatives to the present state of affairs. Within the increasing corporatization of everyday life, market values trump ethical considerations enabling the economically privileged and financial elite to retreat into the safe, privatized enclaves of family, religion and consumption. Those without the luxury of such choices pay a terrible price in the form of material suffering and the emotional hardship and political disempowerment that are its constant companions. Even those who live in the relative comfort of the middle classes must struggle with a poverty of time in an era in which the majority must work more than they ever have to make ends meet. Moreover, in the face of the 2008 economic crisis caused by gangster financial service institutions such as J.P. Morgan, Bank of America, Bear Stearns, Goldman Sachs, Barclay and Merrill Lynch, among others, the middle class is dissolving into the jaws of a death-machine that has robbed them of their homes, health care, jobs and dignity.¶ The ruling elites have taken flight from any sense of social and ethical responsibility and their willing and active repression of conscience has opened the door to new forms of authoritarianism in which the arrogance of corporate power finds its underside in a hatred of all others that threaten its power. Some contemporary theorists suggest that politics as a site of contestation, critical exchange and engagement is in a state of terminal arrest or has simply come to an end. However, too little attention is paid to what it means to think through how the struggle over democracy is inextricably linked to creating and sustaining public spheres where individuals can be engaged as political agents equipped with the skills, capacities and knowledge they need not only as autonomous political agents but also to believe that such struggles are worth taking up. The growth of cynicism in American society may say less about the reputed apathy of the populace than about the bankruptcy of the old political languages and the need for a new language and vision for clarifying intellectual, ethical, economic and political projects, especially as they work to reframe questions of agency, ethics and meaning for a substantive democracy.¶ In opposition to the attacks on critical thought, engaged citizenship, the discourse of hope and the erosion of "the public character of spaces, relations, and institutions,"[xx] young people, workers, intellectuals, artists and environmentalists are once again taking seriously Theodor Adorno and Max Horkheimer's insistence "to hang on to intellectual and real freedom" and to ensure that thinking does not become "immune to the suggestion of the status quo,"[xxi] thus losing its "secure hold on possibility."[xxii] Increasingly, young people and others concerned about a substantive democracy are taking political stands; they are becoming more willing to cross boundaries, join questions of understanding and power, and bring into being with passion and conscience new ways of engaging with the world. In doing so, this diverse group of activists, intellectuals and concerned global citizens is intervening in the world on several registers.¶ Such groups, while in their infancy, are determined to unmask society's most pernicious myths, restage power in productive ways, rescue the promise of social agency from those places where it has been denied, and further the ethical and political imperative to provide an accurate historical account of the racial state and racial power. More and more, youths and others marginalized by race and class are refusing the dominant scripts of official authority and the limitations they impose upon individual and social agency. Progressives and oppositional groups are rethinking what it would mean to engage spaces of neglect and human suffering such as schools, shelters, food banks, union halls and other sites of potential resistance as starting points from which to build unfamiliar, potential worlds of hope, learning and struggle. In the process of thinking seriously about structures of power, state formation, race, sexuality, technology, class and pedagogy, these new modes of resistance never substitute moral indignation for the hard work of contributing to critical education and enabling people to expand the horizons of their own sense of agency and collectively challenge structures of power.¶ From Québec and Athens to Paris and New York City, these emerging collective movements bristle with a deeply rooted refusal to serve up well-worn and obvious truths, reinforce existing relations of power or bid retreat to an official rendering of common sense that promotes "a corrosive and demoralizing silence."[xxiii] What emerges in these distinct but politically allied voices is a pedagogy of disruption, critique, recovery and possibility, one that recognizes that viable politics cannot exist without will and awareness, and that critical education motivates and provides a crucial foundation for understanding and intervening in the world. Freedom in this discourse means learning how to think critically and act courageously - refusing to substitute empowering forms of education for mind-deadening training and numbing methods of memorizing data and test taking.¶ Collectively these emerging movements of resistance are developing an understanding of politics that demands not only a new language but also necessitates a broader vision, sense of organization and robust strategies that are critical and visionary. This commitment translates into a pedagogy and politics capable of illuminating the anti-democratic forces and sites that threaten human life; at the same time, its visionary nature cracks open the present to reveal new horizons, different futures and the promise of a global democracy. And yet, under the reign of casino capitalism, racist xenophobic nationalisms and other anti-democratic forces, notions of citizenship are increasingly privatized, commodified or subject to various religious and ideological fundamentalisms that feed a sense of powerlessness and disengagement from democratic struggles, if not politics itself. The culture of cruelty is alive and well as casino capitalism presents misfortune as a weakness and the logic of the market instructs individuals to rely on their own wits if they fall on hard times, especially because the state has washed its hands of any responsibility for the fate of its citizens. Hope is in the air, but it is crucial to recognize that the creeping authoritarianism descending upon the United States will not give up power easily, if at all. Consequently, an impatient patience proceeds slowly and persistently offers the formative culture necessary for feeding a radical imagination waiting to manifest itself concretely in a new vision, social movement and fierce urgency of struggle.