Cross-readings along the axes of AS:
TO DEMAND WAGES FOR FACEBOOK IS TO MAKE IT VISIBLE THAT OUR OPINIONS AND EMOTIONS HAVE ALL BEEN DISTORTED FOR A SPECIFIC FUNCTION ONLINE, AND THEN HAVE BEEN THROWN BACK AT US AS A MODEL TO WHICH WE SHOULD ALL CONFORM IF WE WANT TO BE ACCEPTED IN THIS SOCIETY.
WE ARE SEEN AS USERS OR POTENTIAL FRIENDS, NOT WORKERS IN STRUGGLE.
FIRST OF ALL, IT HAS GOT A HELL OF A LOT OF WORK ALMOST FOR FREE, AND IT HAS MADE SURE THAT WE, FAR FROM STRUGGLING AGAINST IT, WOULD SEEK THAT WORK AS THE BEST THING ONLINE.
THE DIFFICULTIES AND AMBIGUITIES IN DISCUSSING WAGES FOR FACEBOOK STEM FROM THE REDUCTION OF WAGES FOR FACEBOOK TO A THING, A LUMP OF MONEY, INSTEAD OF VIEWING IT AS A POLITICAL PERSPECTIVE.
TO VIEW WAGES FOR FACEBOOK AS A THING RATHER THAN A PERSPECTIVE IS TO DETACH THE END RESULT OF OUR STRUGGLE FROM THE STRUGGLE ITSELF AND TO MISS ITS SIGNIFICANCE IN DEMYSTIFYING AND SUBVERTING THE ROLE TO WHICH WE HAVE BEEN CONFINED IN CAPITALIST SOCIETY.
IF WE TAKE WAGES FOR FACEBOOK AS A POLITICAL PERSPECTIVE, WE CAN SEE THAT STRUGGLING FOR IT IS GOING TO PRODUCE A REVOLUTION IN OUR LIVES AND IN OUR SOCIAL POWER.
IT IS IMPORTANT TO RECOGNIZE THAT WHEN WE SPEAK OF FACEBOOK WE ARE NOT SPEAKING OF A JOB AS OTHER JOBS, BUT WE ARE SPEAKING OF THE MOST PERVASIVE MANIPULATION, THE MOST SUBTLE AND MYSTIFIED VIOLENCE THAT CAPITALISM HAS RECENTLY PERPETRATED AGAINST US.
BUT EXPLOITED AS YOU MIGHT BE, YOU ARE NOT THAT WORK.
WAGES FOR FACEBOOK IS ONLY THE BEGINNING, BUT ITS MESSAGE IS CLEAR: FROM NOW ON THEY HAVE TO PAY US BECAUSE AS USERS WE DO NOT GUARANTEE ANYTHING ANY LONGER.
--- At this point in time we believe a radical change in politics and the world socioeconomic system is needed in order to achieve a new balanced ecology and this radical change should start with a shifting of agency: we ask for the main agency to be shifted to the feminine principle – which we do not understand as excluding masculinity but as referring to a history of incorporating it and mobilizing it in a different way than the traditional patriarchal mobilization for violence: an emphasis on complementarity rather than antagonism, on resolutions of peace rather than militarism, on efforts directed towards construction, care and emancipatory exploration rather than destruction.
This new geological era can be thought of as the Gynecene.
Understanding the term does not mean thinking of a “women’s world” which excludes virility but as a world which mobilizes it towards humanist and animist goals rather than oppressive, violent and colonial enterprises.
We see the feminine as equivalent not to a gender but to a condition, not a “natural” condition but a cultural one.
The feminine is the first stage towards a transgressive humanism and the Gynecene is the first global and simultaneous transfer of the feminine imprint onto the physical and political strata (deeply connected as they are today) of the Earth.
Insofar as we cannot speak of “man” – the human species – as a unity, we have to support these struggles as interconnected and fight them simultaneously, we need to imagine and constantly discuss the connections and similarities as well as the contradictions arising.
The female body has to cease functioning as a battlefield.
Whatever soft power, it cannot be backed by hard power as usual.
We support an empowering of women that is founded on a desired change of paradigm, where weakness is understood and respected as a valuable condition in itself, and at the same time on the possibility, accepted and detabooed, of technological transformations of the human body towards hybrid forms such as the cyborg.
We support preservation of difference as a choice but without an obligation of difference, feminism as a fight for real freedom of choice.
As our physical and chemical limits also limit our perceptions and our experiencing of the world, we embrace transhumanism or expanded humanism As a possible solution to the challenge of belonging to the human race.
Therefore the new, truly radical left has to rebuild itself on a different type of revolution, which takes us beyond the traditional class antagonisms and can face the neo-tribal reality of today in which violence breeds violence, justice is used as a tool for revenge and critique of power is increasingly powerless.
We must spare energy and unite forces in providing for this better future as of now.
.” (Shulamith Firestone) Also, capitalism in itself cannot be extracted and separated from discussions around all conservative politics and conservative views, as we have understood that neoliberalism is not truly liberal but a rather paradoxical mix of advocacy for economic “freedom” and racist, sexist and conservative extrapolations of nuclear family/dynasty values.
In order to achieve a truly pluralistic society where possibilities can be enacted, we support the universalism of basic human rights as a common ground for a broader, interspecies and inter-objective politics of inclusion and true respect for difference.
Communities should be self-governed, in the interest of the communities (as well (as of all the individuals that are part of them).
8.. We also believe the emancipatory use of sustainable technology has to play an important part in any future ecology, including the protection and preservation of “nature”, just as much as a needed change in our position towards nature and its exclusive understanding as resource for endless consumption.
While most people experience these fingerprints as negative (and sometimes even as accidents) I emphasize the positive consequences of these imperfections by showing the new opportunities they facilitate.
As an artist I strive to reposition these membranes; I do not feel locked into one medium or between contradictions like real vs. virtual or digital vs. analog.
Sometimes, they use the computers’ inherent maxims as a façade, to trick the audience into a flow of certain expectation that the artwork subsequently rapidly breaks out of.
As a result, the spectator is forced to acknowledge that the use of the computer is based on a genealogy of conventions, while in reality the computer is a machine that can be bend or used in many different ways.
I use these instances to exploit noise artifacts, that I sub-divide as glitch, encoding / decoding (of which compression is the most ordinary form) and feedback artifacts.
Etymologically, the term “noise” refers to states of aggression, alarm and powerful sound phenomena in nature ('rauschen'), such as storm, thunder and the roaring sea.
But when noise is explored within a social context, the term is often used as a figure of speech and as such has many more meanings.
Noise thus exists as a paradox; while it is often negatively defined, it is also a positive, generative quality (that is present in any communication medium).
|||IIIII||||||IIII|||IIIII|||||||||IIIIIIIIIIIIIIIIII|IIIII||||||IIII\\\\\\\\\\\\\\\\\||||||||||IIIII||||||||||||||||III|||II|IIIII||||||I|I|I|||IIIIIIII|||I|I|||IIIII||||III|||II|IIIII||||||I| Use the glitch as an exoskeleton of progress.
As a holistic celebration rather than a particular perfection the glitch can reveal a new opportunity, a spark of creative energy that indicates that something new is about to be created.
The glitch has no solid form or state through time; it is often perceived as an unexpected and abnormal mode of operandi, a break from (one of) the many flows (of expectations) within a technological system.
But as the understanding of a glitch changes when it is being named, so does the equilibrium of the (former) glitch itself: the original experience of a rupture moved passed its momentum and vanished into a realm of new conditions.
Use bends and breaks as a metaphor for difference as an artist, I find catharsis in disintegration, ruptures and cracks.
Once the glitch is understood as an alternative way of representation or a new language, its tipping point has passed and the essence of its glitch-being is vanished.
The glitch is no longer an art of rejection, but a shape or appearance that is recognized as a novel form (of art).
Even so, glitch art is not always (or by everyone) experienced as an art of the momentum; many works have already passed their tipping point.
All these actors are positioned within different (but sometimes overlapping) flows in which the final product can be described or recognized as glitch art.
The essence of glitch art is therefore best understood as a history of movement and as an attitude of destructive generativity; it is the procedural art of non con-formative, ambiguous reformations.
For many actors it is no longer a glitch, but a filter that consists of a preset and/or a default: what was once understood as a glitch has now become a new commodity.
But for some, mostly the audience on the receptive end, these designed errors are still experienced as the breaks of a flow and can therefore righteously be called glitches.
Works from the genre ‘glitch art’ thus consist as an assemblage of perceptions and the understanding by multiple actors.
If there is such a thing as technological freedom, this can only be found within the procedural momentum of glitch art; when a glitch is just about to relay a protocol.
In these works, the glitch emphasizes what is normally rejected as a flaw and subsequently shows that accidents and errors can also be welcomed as new forms of usability.
The glitch does not only invoke the death of the author, but also the death of the apparatus, medium or tool (at least from the perspective of the technological determinist spectator) and is often used as an anti ‘software-deterministic’ form.
This fatal manner of glitch presents a problem for media and art historians, who try to describe old and new culture as a continuum of different niches.
As a result, an abundance of designations like databending, datamoshing and circuitbending have come to existence, which in fact all refer to similar practices of breaking flows within different technologies or platforms.
But to act against something does not mean to move away from it completely - in fact a reaction also prolongs a certain way or mode (at least as a reference).
I think that an answer to the problems of both historians and theoreticians could be found when glitch art is described as a procedural activity demonstrating against and within multiple technologies.
Something I describe as critical trans-media aesthetics .
The role of glitch artifacts as critical trans-media aesthetics is twofold.
These artifacts shroud the black box, as a nebula of technology and its inner workings.
What actually happens when a glitch occurs is unknown, I stare at the glitch as a void of knowledge; a strange dimension where the laws of technology are suddenly very different from what I expected and know.
I have learned to ignore the interface and all structural components, to be able to understand a message and to use the technology as easy and fast as possible.
The glitches I trigger show the technology as the obfuscated box that it actually is (and not absent or transparent).
They shroud its inner workings and the source of the output as a sublime black veil, while they confront me with a message that I cannot understand.
In the acousmatic videoscape synesthesia exists not just as a metaphor for transcoding one medium upon another (with a new algorithm), but as a conceptually driven meeting of the visual and the sonic within the newly uncovered quadrants of technology.
No more futureless repetition on the treadmill of capital, no more submission to the drudgery of labour, productive and reproductive alike, no more reification of the given masked as critique.
0x01 XF seizes alienation as an impetus to generate new worlds.
Nothing should be accepted as fixed, permanent, or 'given' -- neither material conditions nor social forms.
Anyone who's been deemed 'unnatural' in the face of reigning biological norms, anyone who's experienced injustices wrought in the name of natural order, will realize that the glorification of 'nature' has nothing to offer us -- the queer and trans among us, the differently-abled, as well as those who have suffered discrimination due to pregnancy or duties connected to child-rearing.
Beyond the noisy clutter of commodified cruft, the ultimate task lies in engineering technologies to combat unequal access to reproductive and pharmacological tools, environmental cataclysm, economic instability, as well as dangerous forms of unpaid/underpaid labour.
It names reason as an engine of feminist emancipation, and declares the right of everyone to speak as no one in particular.
Whilst capitalism is understood as a complex and ever-expanding totality, many would-be emancipat- tory anti-capitalist projects remain profoundly fearful of transitioning to the universal, resisting big-picture speculative politics by condemning them as necessarily oppressive vectors.
Such a false guarantee treats universals as absolute, generating a debilitating disjuncture between the thing we seek to depose and the strategies we advance to depose it.
Xenofeminism endeavours to face up to these obligations as collective agents capable of transitioning between multiple levels of political, material and conceptual organization.
This is not an elision of the fact that a large amount of the world's poor is adversely affected by the expanding technological industry (from factory workers labouring under abominable conditions to the Ghanaian villages that have become a repository for the e-waste of the global powers) but an explicit acknowledgement of these conditions as a target for elimination.
Just as the invention of the stock market was also the invention of the crash, Xenofeminism knows that technological innovation must equally anticipate its systemic condition responsively.
0x09 XF rejects illusion and melancholy as political inhibitors.
Illusion, as the blind presumption that the weak can prevail over the strong with no strategic coordination, leads to unfulfilled promises and unmarshalled drives.
While having (perhaps) admirably expanded thresholds of 'tolerance', too often we are told to seek solace in unfreedom, staking claims on being 'born' this way, as if offering an excuse with nature's blessing.
The 'given' is sequestered into the private realm as a certainty, whilst retreating on fronts of public consequences.
Valuable platforms for connection, organization, and skill-sharing become clogged with obstacles to productive debate positioned as if they are debate.
These puritanical politics of shame -- which fetishize oppression as if it were a blessing, and cloud the waters in moralistic frenzies -- leave us cold.
The universal must be grasped as generic, which is to say, intersectional.
Wielding the universal requires thoughtful qualification and precise self-reflection so as to become a ready-to-hand tool for multiple political bodies and something that can be appropriated against the numerous oppressions that transect with gender and sexuality.
The universal is no blueprint, and rather than dictate its uses in advance, we propose XF as a platform.
The most durable systems in the world owe their stability to the way they train order to emerge as an 'invisible hand' from apparent spontaneity; or exploit the inertia of investment and sedimentation.
0x11 Our lot is cast with technoscience, where nothing is so sacred that it cannot be reengineered and transformed so as to widen our aperture of freedom, extending to gender and the human.
'Nature' -- understood here, as the unbounded arena of science -- is all there is.
And so, in tearing down melancholy and illusion; the unambitious and the non-scaleable; the libidinized puritanism of certain online cultures, and Nature as an un-remakeable given, we find that our normative anti-naturalism has pushed us towards an unflinching ontological naturalism.
Rather than arguing for the primacy of the virtual over the material, or the material over the virtual, xenofeminism grasps points of power and powerlessness in both, to unfold this knowledge as effective interventions in our jointly composed reality.
0x14 Intervention in more obviously material hegemonies is just as crucial as intervention in digital and cultural ones.
As the embodiment of ideological constellations, the production of space and the decisions we make for its organization are ultimately articulations about 'us' and reciprocally, how a 'we' can be articulated.
With the potential to foreclose, restrict, or open up future social conditions, xenofeminists must become attuned to the language of architecture as a vocabulary for collective choreo-graphy -- the coordinated writing of space.
So profoundly ingrained, domestic space has been deemed impossible to disembed, where the home as norm has been conflated with home as fact, as an un-remakeable given.
The home is ripe for spatial transformation as an integral component in any process of feminist futurity.
Like engineers who must conceive of a total structure as well as the molecular parts from which it is constructed, XF emphasises the importance of the mesopolitical sphere against the limited effectiveness of local gestures, creation of autonomous zones, and sheer horizontalism, just as it stands against transcendent, or top-down impositions of values and norms.
The mesopolitical arena of xenofeminism's universalist ambitions comprehends itself as a mobile and intricate network of transits between these polarities.
As pragmatists, we invite contamination As a mutational driver between such frontiers.
Calibrating a political hegemony or insurgent memeplex not only implies the creation of material infra-structures to make the values it articulates explicit, but places demands on us as subjects.
Not if this means anything so crude as a recipe, or a single-purpose tool by which a determinate problem is solved.
Xenofeminism is a platform, an incipient ambition to construct a new language for sexual politics -- a language that seizes its own methods as materials to be reworked, and incrementally bootstraps itself into existence.
Ours is a transformation of seeping, directed subsumption rather than rapid overthrow; it is a transformation of deliberate construction, seeking to submerge the white-supremacist capitalist patriarchy in a sea of procedures that soften its shell and dismantle its defenses, so as to build a new world from the scraps.
What needs to be written about is what happens when a woman sits down and engages with sex—specifically, her own, as tied to an exploration of her individual sexuality and liberation therein—via the medium of a computer screen.
The first is a screen, stuck, overwhelmed as a consequence of having too many windows open, too many things playing at once; I am trying to get an education, make a determination for myself, so I want to see everything, hear everything, right now, all at once.
When the computer freezes mid-conversation, when the video buffers and refuses to progress, these moments are a new mode of foreplay, something that needs to be acknowledged not as a fetish, but as a new possibly for foreplay within sexual routine.
When watching media online, it is the rainbowed spinning wheel, the pixilated hiccup, the frozen screen, or the buffering signal that acts as a fissure, that jars us into recognition of the separation of our physical selves from the body that immerses itself in fantasy when participating in sexual activity online.
Ultimately, we will polish things off, just as we see fit, and to put a bow on the end goal of jouissance—ribboned and righted, and, because we want it, we will seize our release.
Though pejoratively dismissed all too frequently as an aspect of technical error, for me the glitch denotes an extension of the realm of foreplay, whether it be “play” with oneself, or with a virtualized other, imagined, or waiting just on the other side of the proverbial screen.
Urban Dictionary defines it as “an error in a structured system”; Dictionary.com defines it as “a defect or malfunction in a machine or plan”.
We acknowledge that the rigidity of digital dualism needs to be retired, as it plays into binaries of real/virtual that parallel the rampantly socialized figuration of male/female.
“Glitch” is conjectured as finding its etymological roots in the Yiddish glitch (“slippery area”) or perhaps German glitschen (“to slip, slide”); it is this slip and slide that the glitch makes plausible, a swim in the liminal, a trans-formation, across selfdoms.
The digital divide, as with the gender divide, is a construct that allows for phallogocentrism, normative systems oriented toward the necessary splitting of selves, to stick, having lulled us into consenting to their naturalizing neutrality, despite the stark reality that such structures are not in actuality “neutral”, nor natural, in any capacity.
As bodies, we are an extended narrative, eternal in our geographies, imbued with unexpected fissures that cause us to re-present ourselves, and, in doing so, see ourselves again, in new lights and explorations.
“Glitch” refuses being categorized as subtext, it rejects being labeled as subversive, it does not speak for the marginal or the subaltern, as “sub-” as a prefix needs to be marked as a mode of acquiescence to our own exclusion from the canon, the academy, the Platonic ideal.
Your determinations as imposed upon our physicality!
As for the outcome?
BECAUSE viewing our work as being connected to our girlfriends-politics-real lives is essential if we are gonna figure out how we are doing impacts, reflects, perpetuates, or DISRUPTS the status quo.
BECAUSE we recognize fantasies of Instant Macho Gun Revolution as impractical lies meant to keep us simply dreaming instead of becoming our dreams AND THUS seek to create revolution in our own lives every single day by envisioning and creating alternatives to the bullshit christian capitalist way of doing things.
BECAUSE we see fostering and supporting girl scenes and girl artists of all kinds as integral to this process.
BECAUSE we hate capitalism in all its forms and see our main goal as sharing information and staying alive, instead of making profits of being cool according to traditional standards.
BECAUSE we are unwilling to let our real and valid anger be diffused and/or turned against us via the internalization of sexism as witnessed in girl/girl jealousism and self defeating girltype behaviors.
Perhaps more faithful as blasphemy is faithful, than as reverent worship and identification.
A cyborg is a cybernetic organism, a hybrid of machine and organism, a creature of social reality as well as a creature of fiction.
The international women's movements have constructed 'women's experience', as well as uncovered or discovered this crucial collective object.
The cyborg is a matter of fiction and lived experience that changes what counts as women's experience in the late twentieth century.
Modern medicine is also full of cyborgs, of couplings between organism and machine, each conceived as coded devices, in an intimacy and with a power that was not generated in the history of sexuality.
I am making an argument for the cyborg as a fiction mapping our social and bodily reality and as an imaginative resource suggesting some very fruitful couplings.
In the traditions of 'Western' science and politics--the tradition of racist, male-dominant capitalism; the tradition of progress; the tradition of the appropriation of nature as resource for the productions of culture; the tradition of reproduction of the self from the reflections of the other - the relation between organism and machine has been a border war.
As Zoe Sofoulis argues in her unpublished manuscript on Jacques Lacan, Melanie Klein, and nuclear culture, Lacklein, the most terrible and perhaps the most promising monsters in cyborg worlds are embodied in non-oedipal narratives with a different logic of repression, which we need to understand for our survival.
This is its illegitimate promise that might lead to subversion of its teleology as star wars.
Biology and evolutionary theory over the last two centuries have simultaneously produced modern organisms as objects of knowledge and reduced the line between humans and animals to a faint trace re-etched in ideological struggle or professional disputes between life and social science.
Within this framework, teaching modern Christian creationism should be fought as a form of child abuse.
Technological determination is only one ideological space opened up by the reconceptions of machine and organism as coded texts through which we engage in the play of writing and reading the world.
In short, the certainty of what counts as nature -- a source of insight and promise of innocence -- is undermined, probably fatally.
Pop physics books on the consequences of quantum theory and the indeterminacy principle are a kind of popular scientific equivalent to Harlequin romances* as a marker of radical change in American white heterosexuality: they get it wrong, but they are on the right subject.
Miniaturization has turned out to be about power; small is not so much beautiful as pre-eminently dangerous, as in cruise missiles.
They are as hard to see politically as materially.
So my cyborg myth is about transgressed boundaries, potent fusions, and dangerous possibilities which progressive people might explore as one part of needed political work.
But a slightly perverse shift of perspective might better enable us to contest for meanings, as well as for other forms of power and pleasure in technologically mediated societies.
I like to imagine LAG, the Livermore Action Group, as a kind of cyborg society, dedicated to realistically converting the laboratories that most fiercely embody and spew out the tools of technological apocalypse, and committed to building a political form that acutally manages to hold together witches, engineers, elders, perverts, Christians, mothers, and Leninists long enough to disarm the state.
There is not even such a state as 'being' female, itself a highly complex category constructed in contested sexual scientific discourses and other social practices.
And who counts as 'us' in my own rhetoric?
'Women of color', a name contested at its origins by those whom it would incorporate, as well as a historical consciousness marking systematic breakdown of all the signs of Man in 'Western' traditions, constructs a kind of postmodernist identity out of otherness, difference, and specificity.
For example, a Chicana or US black woman has not been able to speak as a woman or as a black person or as a Chicano.
The category 'woman'negated all non-white women; 'black' negated all non-black people, as well as all black women.
But there was also no 'she', no singularity, but a sea of differences among US women who have affirmed their historical identity as US women of colour.
Sandoval's argument has to be seen as one potent formulation for feminists out of the world-wide development of anti-colonialist discourse; that is to say, discourse dissolving the 'West' and its highest product - the one who is not animal, barbarian, or woman; man, that is, the author of a cosmos called history.
As orientalism is deconstructed politically and semiotically, the identities of the occident destabilize, including those of feminists.
It remains to be seen whether all 'epistemologies' as Western political people have known them fail us in the task to build effective affinities.
It is important to note that the effort to construct revolutionary stand-points, epistemologies as achievements of people committed to changing the world, has been part of the process showing the limits of identification.
The acid tools of postmodernist theory and the constructive tools of ontological discourse about revolutionary subjects might be seen as ironic allies in dissolving Western selves in the interests of survival.
That consciousness changes the geography of all previous categories; it denatures them as heat denatures a fragile protein.
Innocence, and the corollary insistence on victimhood as the only ground for insight, has done enough damage.
But the constructed revolutionary subject must give late-twentieth158 century people pause as well.
The consequence of the wage relationship is systematic alienation, as the worker is dissociated from his (sic) product.
In particular, women's labour in the household and women's activity as mothers generally (that is, reproduction in the socialist-feminist sense), entered theory on the authority of analogy to the Marxian concept of labour.
As for the Marxist/ socialist feminist, consciousness is an achievement, not a natural fact.
She therefore develops a theory of consciousness that enforces what can count as 'women's' experience - anything that names sexual violation, indeed, sex itself as far as 'women' can be concerned.
However, a woman is not simply alienated from her product, but in a deep sense does not exist as a subject, or even potential subject, since she owes her existence as a woman to sexual appropriation.
To be constituted by another's desire is not the same thing as to be alienated in the violent separation of the labourer from his product.
MacKinnon's radical theory of experience is totalizing in the extreme; it does not so much marginalize as obliterate the authority of any other women's political speech and action.
It is a totalization producing what Western patriarchy itself never succeeded in doing - feminists'consciousness of the non-existence of women, except as products of men's desire.
In my taxonomy, which like any other taxonomy is a re-inscription of history, radical feminism can accommodate all the activities of women named by socialist feminists as forms of labour only if the activity can somehow be sexualized.
Beyond either the diff~culties or the contributions in the argument of any one author, neither Marxist nor radical feminist points of view have tended to embrace the status of a partial explanation; both were regularly constituted as totalities.
Western explanation has demanded as much; how else could the 'Western' author incorporate its others?
There was no structural room for race (or for much else) in theory claiming to reveal the construction of the category woman and social group women as a unified or totalizable whole.
The structure of my caricature looks like this: socialist feminism--structure of class // wage labour // alienation labour, by analogy reproduction, by extension sex, by addition race radical feminism - structure of gender // sexual appropriation // objectification sex, by analogy labour, by extension reproduction, by addition race In another context, the French theorist, Julia Kristeva, claimed women appeared as a historical group after the Second World War, along with groups like youth.
Her dates are doubtful; but we are now accustomed to remembering that as objects of knowledge and as historical actors, 'race' did not always exist, 'class' has a historical genesis, and 'homosexuals' are quite junior.
Biology as clinical practice.
Biology as inscription.
First, the objects on the right-hand side cannot be coded as 'natural', a realization that subverts naturalistic coding for the left-hand side as well.
Sexual reproduction is one kind of reproductive strategy among many, with costs and benefits as a function of the system environment.
Ideologies of sexual reproduction can no longer reasonably call on notions of sex and sex role as organic aspects in natural objects like organisms and families.
Such reasoning will be unmasked as irrational, and ironically corporate executives reading Playboy and anti-porn radical feminists will make strange bedfellows in jointly unmasking the irrationalism.
The financial districts in all the world's cities, as well as the exportprocessing and free-trade zones, proclaim this elementary fact of'late capitalism'.
The entire universe of objects that can be known scientifically must be formulated as problems in communications engineering (for the managers) or theories of the text (for those who would resist).
This kind of analysis of scientific and cultural objects of knowledge which have appeared historically since the Second World War prepares us to notice some important inadequacies in feminist analysis which has proceeded as if the organic, hierarchical dualisms ordering discourse in 'the West' since Aristotle still ruled.
They have been cannibalized, or as Zoe Sofia (Sofoulis) might put it, they have been 'techno-digested'.
Technologies and scientific discourses can be partially understood as formalizations, i.e., as frozen moments, of the fluid social interactions constituting them, but they should also be viewed as instruments for enforcing meanings.
In a sense, organisms have ceased to exist as objects of knowledge, giving way to biotic components, i.e., special kinds of information-processing devices.
Immunobiology and associated medical practices are rich exemplars of the privilege of coding and recognition systems as objects of knowledge, as constructions of bodily reality for us.
Human babies with baboon hearts evoke national ethical perplexity-- for animal rights activists at least as much as for the guardians of human purity.
Biology as a powerful engineering science for redesigning materials and processes has revolutionary implications for industry, perhaps most obvious today in areas of fermentadon, agriculture, and energy.
THE 'HOMEWORK ECONOMY' OUTSIDE 'THE HOME'The 'New Industrial Revolution' is producing a new world-wide working class, as well as new sexualities and ethnicities.
White men in advanced industrial societies have become newly vulnerable to permanent job loss, and women are not disappearing from the job rolls at the same rates as men.
In the prototypical Silicon Valley, many women's lives have been structured around employment in electronics-dependent jobs, and their intimate realities include serial heterosexual monogamy, negotiating childcare, distance from extended kin or most other forms of traditional community, a high likelihood of loneliness and extreme economic vulnerability as they age.
Work is being redefined as both literally female and feminized, whether performed by men or women.
To be feminized means to be made extremely vulnerable; able to be disassembled, reassembled, exploited as a reserve labour force; seen less as workers than as servers; subjected to dme arrangements on and off the paid job that make a mockery of a limited work day; leading an existence that always borders on being obscene, out of place, and reducible to sex.
The homework economy as a world capitalist organizational structure is made possible by (not caused by) the new technologies.
The new economic and technological arrangements are also related to the collapsing welfare state and the ensuing intensification of demands on women to sustain daily life for themselves as well as for men, children, and old people.
That women regularly sustain daily life partly as a funcdon of their enforced status as mothers is hardly new; the kind of integration with the overall capitalist and progressively war-based economy is new.
Although lived problematically and unequally, ideal forms of these families might be schematized as (1) the patriarchal nuclear family, structured by the dichotomy between public and private and accompanied by the white bourgeois ideology of separate spheres and nineteenth-century Anglo-American bourgeois feminism; (2) the modern family mediated (or enforced) by the welfare state and institutions like the family wage, with a flowering of a-feminist heterosexual ideologies, including their radical versions represented in Greenwich Village around the First World War; and (3) the 'family' of the homework economy with its oxymoronic structure of womenheaded households and its explosion of feminisms and the paradoxical intensification and erosion of gender itself.
As robodcs and related technologies put men out of work in 'developed' countries and exacerbate failure to generate male jobs in Third World 'development', and As the automated of fice becomes the rule even in labour-surplus countries, the feminization of work intensifies.
Black women in the United States have long known what it looks like to face the structural underemployment ('feminization') of black men, as well as their own highly vulnerable position in the wage economy.
The new technologies seem deeply involved in the forms of'privatization' that Ros Petchesky (1981) has analysed, in which militarization, right-wing family ideologies and policies, and intensified definitions of corporate (and state) property as private synergistically interact.
These are the technologies that promise ultimate mobility and perfect exchange-- and incidentally enable tourism, that perfect practice of mobility and exchange, to emerge as one of the world's largest single industries.
The close ties of sexuality and instrumentality, of views of the body as a kind of private satisfaction- and utility-maximizing machine, are described nicely in sociobiological origin stories that stress a genetic calculus and explain the inevitable dialectic of domination of male and female gender roles.
These sociobiological stories depend on a high-tech view of the body as a biotic component or cybernetic communications system.
The speculum served as an icon of women's claiming their bodies in the 1970S; that handcraft tool is inadequate to express our needed body politics in the negotiation of reality in the practices of cyborg reproduction.
WOMEN IN THE INTEGRATED CIRCUIT Let me summarize the picture of women's historical locations in advanced industrial societies, as these positions have been restructured partly through the social relations of science and technology.
Market: Women's continuing consumption work, newly targeted to buy the profusion of new production from the new technologies (especially as the competitive race among industrialized and industrializing nations to avoid dangerous mass unemployment necessitates finding ever bigger new markets for ever less clearly needed commodities); bimodal buying power, coupled with advertising targeting of the numerous affluent groups and neglect of the previous mass markets; growing importance of informal markets in labour and commodities parallel to high-tech, affluent market structures; surveillance systems through electronic funds transfer; intensified market abstraction (commodification) of experience, resulting in ineffective utopian or equivalent cynical theories of community; extreme mobility (abstraction) of marketing/financing systems; interpenetration of sexual and labour markets; intensified sexualization of abstracted and alienated consumption.
State: Continued erosion of the welfare state; decentralizations with increased surveillance and control; citizenship by telematics; imperialism and political power broadly in the form of information rich/information poor differentiation; increased high-tech militarization increasingly opposed by many social groups; reduction of civil service jobs as a result of the growing capital intensification of office work, with implications for occupational mobility for women of colour; growing privadzation of material and ideological life and culture; close integration of privatization and militarization, the high-tech forms of bourgeois capitalist personal and public life; invisibility of different social groups to each other, linked to psychological mechanisms of belief in abstract enemies.
Clinic-hospital: Intensified machine-body relations; renegotiations of public metaphors which channel personal experience of the body, particularly in relation to reproduction, immune system functions, and 'stress' phenomena; intensification of reproductive politics in response to world historical implications of women's unrealized, potential control of their relation to reproduction; emergence of new, historically specific diseases; struggles over meanings and means of health in environments pervaded by high technology products and processes; continuing feminization of health work; intensified struggle over state responsibility for health; continued ideological role of popular health movements as a major form of American politics.
The only way to characterize the informatics of domination is as a massive intensification of insecurity and cultural impoverishment, with common failure of subsistence networks for the most vulnerable.
There are grounds for hope in the emerging bases for new kinds of unity across race, gender, and class, as these elementary units of socialist-feminist analysis themselves suffer protean transformations.
I have a body and mind as much constructed by the post-Second World War arms race and cold war as by the women's movements.
American radical feminists like Susan Griffnn, Audre Lorde, and Adrienne Rich have profoundly affected our political imaginations - and perhaps restricted too much what we allow as a friendly body and political language.
But their symbolic systems and the related positions of ecofeminism and feminist paganism, replete with organicisms, can only be understood in Sandoval's terms as oppositional ideologies fitting the late twentieth century.
Earlier I suggested that 'women of colour' might be understood as a cyborg idendty, a potent subjecdvity synthesized from fusions of outsider identities and in the complex political-historical layerings of her 'biomythography', Zami (Lorde, 1982; King, 1987a, 1987b).
In my political myth, Sister Outsider is the offshore woman, whom US workers, female and feminized, are supposed to regard as the enemy prevendug their solidarity, threatening their security.
Contrary to orientalist stereotypes of the 'oral primidve', literacy is a special mark of women of colour, acquired by US black women as well as men through a history of risking death to learn and to teach reading and wridng.
Cyborg writing is about the power to survive, not on the basis of original innocence, but on the basis of seizing the tools to mark the world that marked them as other.
The phallogocentrie origin stories most crucial for feminist cyborgs are built into the literal technologies - teehnologies that write the world, biotechnology and microelectronics - that have recently textualized our bodies as code problems on the grid of C3I.
Moraga's writing, her superb literacy, is presented in her poetry as the same kind of violation as Malinche's mastery of the conqueror's language -- a violation, an illegitimate production, that allows survival.
Writing marks Moraga's body, affirms it as the body of a woman of colour, against the possibility of passing into the unmarked category of the Anglo father or into the orientalist myth of 'original illiteracy' of a mother that never was.
With no available original dream of a common language or original symbiosis promising protection from hostile 'masculine' separation, but written into the play of a text that has no finally privileged reading or salvation history, to recognize 'oneself' as fully implicated in the world, frees us of the need to root politics in identification, vanguard parties, purity, and mothering.
It passes through women and other present-tense, illegitimate cyborgs, not of Woman born, who refuse the ideological resources of victimization so as to have a real life.
To recapitulate, certain dualisms have been persistent in Western traditions; they have all been systemic to the logics and practices of domination of women, people of colour, nature, workers, animals - in short, domination of all constituted as others, whose task is to mirror the self.
In so far as we know ourselves in both formal discourse (for example, biology) and in daily practice (for example, the homework economy in the integrated circuit), we find ourselves to be cyborgs, hybrids, mosaics, chimeras.
The replicant Rachel in the Ridley Scott film Blade Runner stands as the image of a cyborg culture's fear, love, and confusion.
Or organisms could be mechan-ized - reduced to body understood as resource of mind.
James Tiptree, Jr, an author whose fiction was regarded as particularly manly undl her 'true' gender was revealed, tells tales of reproduction based on non-mammalian technologies like alternation of generations of male brood pouches and male nurturing.
Octavia Butler writes of an African sorceress pithug her powers of transformation against the genetic manipulations of her rival (Wild Seed), of dme warps that bring a modern US black woman into slavery where her actions in relation to her white master-ancestor determine the possibility of her own birth (Kindred), and of the illegidmate insights into idendty and community of an adopted cross-species child who came to know the enem' as self (Survivor).
In Dawn (1987), the first instalment of a series called Xenogenesis, Butler tells the story of Lilith Iyapo, whose personal name recalls Adam's first and repudiated wife and whose family name marks her status as the widow of the son of Nigerian immigrants to the US.
Orca, a genetically altered diver, can speak with killer whales and survive deep ocean conditions, but she longs to explore space as a pilot, necessitating bionic implants jeopardizing her kinship with the divers and cetaceans.
From an Australian feminist sensitivity, Sofoulis remembered more readily McIntyre's role as writer of the adventures of Captain Kirk and Spock in TV's Star Trek series than her rewriting the romance in Superluminal.
There are several consequences to taking seriously the imagery of cyborgs as other than our enemies.
The ideologically charged question of what counts as daily activity, as experience, can be approached by exploiting the cyborg image.
There is a compelling aspect to this claim, one that makes visible unvalued female activity and names it as the ground of life.
For salamanders, regeneration after injury, such as the loss of a limb, involves regrowth of structure and restoration of function with the constant possibility of twinning or other odd topographical productions at the site of former injury.
It is not just that science and technology are possible means of great human satisfaction, as well as a matrix of complex dominations.
Magic interstellar travel and/or the wondrous communication grid can lead to an illusion of outer space and cyberspace as egalitarian.
Gazing upon their bonfire of the Stupidities, which includes, but is not exclusively limited to: Jive-talking aliens; Jive-talking mutants; Magical negroes; Enormous self-control in light of great suffering; Great suffering as our natural state of existence; Inexplicable skill in the martial arts; Reference to Wu Tang;.
The surge of bedazzlement and wonder that awaits us as we contemplate our own cosmology of blackness and our possible futures.
An awakening sense of the awesome power of the black imagination: to protect, to create, to destroy, to propel ourselves towards what poet Elizabeth Alexander describes as “a metaphysical space beyond the black public everyday toward power and wild imagination.”.
Not to let Mundane Afrofuturism cramp their style, as if it could.
To burn this manifesto as soon as it gets boring.
Women and queer persons have the right to code, design, adapt and critically and sustainably use ICTs and reclaim technology as a platform for creativity and expression, as well as to challenge the cultures of sexism and discrimination in all spaces.
We believe in challenging the patriarchal spaces and processes that control internet governance, as well as putting more feminists and queers at the decision-making tables.
We want to democratise policy making affecting the internet as well as diffuse ownership of and power in global and local networks.
We defend the right to sexual expression as a freedom of expression issue of no less importance than political or religious expression.
We recognise this as part of the larger political project of moral policing, censorship, and hierarchisation of citizenship and rights.
--- REFUGIA: A place of relatively unaltered climate that is inhabited by plants and animals during a period of continental climate change (as a glaciation) and remains (as a center of relict forms from which a new dispersion and speciation may take place after climatic readjustment.
Any useless space can be claimed as a refugium: Suburban lawns, vacant urban lots, rooftops, the edges of agricultural lands, clear-cut zones in forests, appropri ated sections of monoculture fields, fallow land, weed lots, transitional land, battlefields, office buildings, squats, etc.
Also currently existing Refugia such as multi-cultivar rice paddies, companion planted fields, organic farms, home vegetable gardens, etc.
Relieving physical tension isn't the answer, as masturbation suffices for that.
He hates his passivity, so he projects it onto women, defines the male as active, then sets out to prove that he is ("prove he's a Man").
He attempts to do this by constantly seeking out, fraternizing with and trying to live through and fuse with the female, and by claiming as his own all female characteristics--emotional strength and independence, forcefulness, dynamism, decisiveness, coolness, objectivity, assertiveness, courage, integrity, vitality, intensity, depth of character, grooviness, etc.
When the male accepts his passivity, defines himself as a woman (males as well as females think men are women and women are men), and becomes a transvestite he loses his desire to screw (or to do anything else, for that matter; he fulfills himself as a drag queen) and gets his cock chopped off.
He is responsible for: *War:* The male's normal method of compensation for not being female, namely, getting his Big Gun off, is grossly inadequate, as he can get it off only a very limited number of times; so he gets it off on a really massive scale, and proves to the entire world that he's a "Man".
All non-creative jobs (practically all jobs now being done) could have been automated long ago, and in a moneyless society everyone can have as much of the best of everything as she wants.
Therefore, many females would, even assuming complete economic equality between the sexes, prefer living with males or peddling their asses on the street, thus having most of their time for themselves, to spending many hours of their days doing boring, stultifying, non-creative work for somebody else, functioning as less than animals, as machines, or, at best,--if able to get a "good" job--co-managing the shitpile.
Daddy, unlike Mother, can never give in to his kids, as he must, at all costs, preserve his delusion of decisiveness, forcefulness, always-rightness and strength.
If they're not "good", he doesn't get angry--not if he's a modern, "civilized" father (the old-fashioned ranting, raving brute is preferable, as he is so ridiculous he can be easily despised)--but rather expresses disapproval, a state that, unlike anger, endures and precludes a basic acceptance, leaving the kid with a feeling of worthlessness and a lifelong obsession with being approved of; the result is fear of independent thought, as this leads to unconventional, disapproved of opinions and way of life.
Disapproval of emotional "scenes" leads to fear of strong emotion, fear of one's own anger and hatred, and to a fear of facing reality, as facing it leads at first to anger and hatred.
Daddy's Girl, always tense and fearful, uncool, unanalytical, lacking objectivity, appraises Daddy, and thereafter, other men, against a background of fear ("respect") and is not only unable to see the empty shell behind the aloof facade, but accepts the male definition of himself as superior, as a female, and of herself, as inferior, as a male, which, thanks to Daddy, she really is.
Reducing the female to an animal, to Mama, to a male, is necessary for psychological as well as practical reasons: the male is a mere member of the species, interchangeable with every other male.
So he denies it in her and proceeds to define everyone in terms of his or her function or use, assigning to himself, of course, the most important functions--doctor, president, scientist--thereby providing himself with an identity, if not individuality, and tries to convince himself and women (he's succeeded best at convincing women) that the female function is to bear and raise children and to relax, comfort and boost the ego of the male; that her function is such as to make her interchangeable with every other female.
Being empty, not being a complete, separate being, having no self to groove on and needing to be constantly in female company, he sees nothing at all wrong in intruding himself on any woman's thoughts, even a total stranger's, anywhere at any time, but rather feels indignant and insulted when put down for doing so, as well as confused--he can't, for the life of him, understand why anyone would prefer so much as one minute of solitude to the company of any creep around.
The "hippie", whose desire to be a "Man", a "rugged individualist", isn't quite as strong as the average man's, and who, in addition, is excited by the thought of having lots of women accessible to him, rebels against the harshness of a Breadwinner's life and the monotony of one woman.
The commune, therefore, is doomed to failure: each "hippie" will, in panic, grab the first simpleton who digs him and whisk her off to the suburbs as fast as he can.
Differentness in other men, as well as in himself, threatens him; it means they're fags whom he must at all costs avoid, so he tries to make sure that all other men conform.
Not completely convinced that he's a woman, highly insecure about being sufficiently female, he conforms compulsively to the man-made feminine stereotype, ending up as nothing but a bundle of stilted mannerisms.
Wanting the female (Mama) to guide him, but unable to accept this fact (he is, after all, a *MAN*), wanting to play Woman, to usurp her function as Guider and Protector, he sees to it that all authorities are male.
So they label the male condition the Human Condition, pose their nothingness problem, which horrifies them, as a philosophical dilemma, thereby giving stature to their animalism, grandiloquently label their nothingness their "Identity Problem", and proceed to prattle on pompously about the "Crisis of the Individual", the "Essence of Being", "Existence preceding Essence", "Existential Modes of Being", etc., etc.
*Competition, Prestige, Status, Formal Education, Ignorance and Social and Economic Classes:* Having an obsessive desire to be admired by women, but no intrinsic worth, the male constructs a highly artificial society enabling him to appropriate the appearance of worth through money, prestige, "high" social class, degrees, professional position and knowledge and, by pushing as many other men as possible down professionally, socially, economically, and educationally.
The purpose of "higher" education is not to educate but to exclude as many as possible from the various professions.
No genuine social revolution can be accomplished by the male, as the male on top wants the status quo, and all the male on the bottom wants is to be the male on top.
This is not too difficult for her, as the tension and anxiety, the lack of cool, the insecurity and self-doubt, the unsureness of her own feelings and sensations that Daddy instilled in her make her perceptions superficial and render her unable to see that the male's babble is a babble; like the aesthete "appreciating" the blob that's labeled "Great Art", she believes she's grooving on what bores the shit out of her.
Such conversation is hardly rampant, as only completely self-confident, arrogant, outgoing, proud, tough-minded females are capable of intense, bitchy, witty conversation.
Even among groovy females deep friendships seldom occur in adulthood, as almost all of them are either tied up with men in order to survive economically, or bogged down in hacking their way through the jungle and in trying to keep their heads above the amorphous mass.
Love can't flourish in a society based on money and meaningless work; it requires complete economic as well as personal freedom, leisure time and the opportunity to engage in intensely absorbing, emotionally satisfying activities which, when shared with those you respect, lead to deep friendship.
The vast majority of people, particularly the "educated" ones, lacking faith in their own judgment, humble, respectful of authority ("Daddy knows best" is translated into adult language as "Critic knows best", "Writer knows best", "Ph.D knows best"), are easily conned into believing that obscurity, evasiveness, incomprehensibility, indirectness, ambiguity and boredom are marks of depth and brilliance.
"Great Art" proves that men are superior to women, that men are women, being labeled "Great Art", almost all of which, as the anti-feminists are fond of reminding us, was created by men.
We know that "Great Art" is great because male authorities have told us so, and we can't claim otherwise, as only those with exquisite sensitivities far superior to ours can perceive and appreciate the greatness, the proof of their superior sensitivity being that they appreciate the slop that they appreciate.
Lacking faith in their ability to change anything, resigned to the status quo, they have to see beauty in turds because, so far as they can see, turds are all they'll ever have.
The veneration of "Art" and "Culture"--besides leading many women into boring, passive activity that distracts from more important and rewarding activities, from cultivating active abilities--allows the "artist" to be set up as one possessing superior feelings, perceptions, insights and judgments, thereby undermining the faith of insecure women in the value and validity of their own feelings, perceptions, insights and judgments.
On the other hand, those females least embedded in the male "Culture", the least nice, those crass and simple souls who reduce fucking to fucking, who are too childish for the grown-up world of suburbs, mortgages, mops and baby shit, too selfish to raise kids and husbands, too uncivilized to give a shit for anyone's opinion of them, too arrogant to respect Daddy, the "Greats" or the deep wisdom of the Ancients, who trust only their own animal, gutter instincts, who equate Culture with chicks, whose sole diversion is prowling for emotional thrills and excitement, who are given to disgusting, nasty, upsetting "scenes", hateful, violent bitches given to slamming those who unduly irritate them in the teeth, who'd sink a shiv into a man's chest or ram an icepick up his asshole as soon as look at him, if they knew they could get away with it, in short, those who, by the standards of our "culture" are SCUM...these females are cool and relatively cerebral and skirting asexuality.
Although niceness, politeness and "dignity" suffice to prevent his exposure on a personal level, in order to prevent the general exposure of the male sex as a whole and to maintain his unnatural dominant position in "society", the male must resort to: 1.
The male's chief delight in life--insofar as the dense, grim male can ever be said to delight in anything--is in exposing others.
It doesn't much matter what they're exposed as, so long as, they're exposed; it distracts attention from himself.
Exposing others as enemy agents (Communists and Socialists) is one of his favorite pastimes, as it removes the source of the threat to him not only from himself, but from the country and the Western world.
Violence serves as an outlet for his hate and, in addition--the male being capable only of sexual responses and needing very strong stimuli to stimulate his half-dead self--provides him with a little sexual thrill.
Incapable of a positive state of happiness, which is the only thing that can justify one's existence, the male is, at best, relaxed, comfortable, neutral, and this condition is extremely short-lived, as boredom, a negative state, soon sets in; he is, therefore, doomed to an existence of suffering relieved only by occasional, fleeting stretches of restfulness, which state he can achieve only at the expense of some female.
The male is, by his very nature, a leech, an emotional parasite and, therefore, not ethically entitled to live, as no one has the right to live at someone else's expense.
Just as humans have a prior right to existence over dogs by virtue of being more highly evolved and having a superior consciousness, so women have a prior right to existence over men.
The elimination of any male is, therefore, a righteous and good act, an act highly beneficial to women as well as an act of mercy.
Accelerating this trend is the fact that more and more males are acquiring enlightened self-interest; they're realizing more and more that the female interest is *their* interest, that they can live only through the female and that the more the female is encouraged to live, to fulfill herself, to be a female and not a male, the more nearly *he* lives; he's coming to see that it's easier and more satisfactory to live *through* her than to try to *become* her and usurp her qualities, claim them as his own, push the female down and claim she's a male.
The fag, who accepts his maleness, that is, his passivity and total sexuality, his femininity, is also best served by women being truly female, as it would then be easier for him to be male, feminine.
If men were wise they would seek to become really female, would do intensive biological research that would lead to men, by means of operations on the brain and nervous system, being able to be transformed in psyche, as well as body, into women.
Should a certain percentage of women be set aside by force to serve as brood mares for the species?
As for the issue of whether or not to continue to reproduce males, it doesn't follow that because the male, like disease, has always existed among us that he should continue to exist.
When genetic control is possible--and it soon will be--it goes without saying that we should produce only whole, complete beings, not physical defects or deficiencies, including emotional deficiencies, such as maleness.
Just as the deliberate production of blind people would be highly immoral, so would be the deliberate production of emotional cripples.
The conflict, therefore, is not between females and males, but between SCUM--dominant, secure, self-confident, nasty, violent, selfish, independent, proud, thrill-seeking, free-wheeling, arrogant females, who consider themselves fit to rule the universe, who have free-wheeled to the limits of this "society" and are ready to wheel on to something far beyond what it has to offer--and nice, passive, accepting, "cultivated", polite, dignified, subdued, dependent, scared, mindless, insecure, approval-seeking Daddy's Girls, who can't cope with the unknown, who want to continue to wallow in the sewer that is, at least, familiar, who want to hang back with the apes, who feel secure only with Big Daddy standing by, with a big, strong man to lean on and with a fat, hairy face in the White House, who are too cowardly to face up to the hideous reality of what a man is, what Daddy is, who have cast their lot with the swine, who have adapted themselves to animalism, feel superficially comfortable with it and know no other way of "life", who have reduced their minds, thoughts and sights to the male level, who, lacking sense, imagination and wit can have value only in a male "society", who can have a place in the sun, or, rather, in the slime, only as soothers, ego boosters, relaxers and breeders, who are dismissed as inconsequents by other females, who project their deficiencies, their maleness, onto all females and see the female as a worm.
A few examples of the men in the Men's Auxiliary are: men who kill men; biological scientists who are working on constructive programs, as opposed to biological warfare; journalists, writers, editors, publishers and producers who disseminate and promote ideas that will lead to the achievement of SCUM's goals; faggots who, by their shimmering, flaming example, encourage other men to de-man themselves and thereby make themselves relatively inoffensive; men who consistently give things away--money, things, services; men who tell it like it is (so far not one ever has), who put women straight, who reveal the truth about themselves, who give the mindless male females correct sentences to parrot, who tell them a woman's primary goal in life should be to squash the male sex (to aid men in this endeavor SCUM will conduct Turd Sessions, at which every male present will give a speech beginning with the sentence: "I am a turd, a lowly, abject turd," then proceed to list all the ways in which he is.
along with the men, but that would be impractical, as there would be no one left; all women have a fink streak in them, to a great or lesser degree, but it stems from a lifetime of living among men.
Looking inside yourself for salvation, contemplating your navel, is not, as the Drop Out people would have you believe, the answer.
The male, capable of only the latter, makes a virtue of an irremediable fault and sets up self-absorption, not only as a good but as a Philosophical Good, and thus gets credit for being deep.
Such tactics are for nice, genteel ladies who scrupulously take only such action as is guaranteed to be ineffective.
Only as many SCUM will do a job as are needed for the job.
SCUM will always operate on a criminal as opposed to a civil disobedience basis, that is, as opposed to openly violating the law and going to jail in order to draw attention to an injustice.
Destruction will never be such as to block off routes needed for the transportation of food and other essential supplies, contaminate or cut off the water supply, block streets and traffic to the extent that ambulances can't get through or impede the functioning of hospitals.
Many women will fall into line, but many others, who surrendered long ago to the enemy, who are so adapted to animalism, to maleness, that they like restrictions and restraints, don't know what to do with freedom, will continue to be toadies and doormats, just as peasants in rice paddies remain peasants in rice paddies as one regime topples another.
Many women will for a while continue to think they dig men, but as they become accustomed to female society and as they become absorbed in their projects, they will eventually come to see the utter uselessness and banality of the male.
The few remaining men can exist out their puny days dropped out on drugs or strutting around in drag or passively watching the high-powered female in action, fulfilling themselves as spectators, vicarious livers* or breeding in the cow pasture with the toadies, or they can go off to the nearest friendly suicide center where they will be quietly, quickly and painlessly gassed to death.
Prior to the institution of automation, to the replacement of males by machines, the male should be of use to the female, wait on her, cater to her slightest whim, obey her every command, be totally subservient to her, exist in perfect obedience to her will, as opposed to the completely warped, degenerate situation we have now of men, not only not existing at all, cluttering up the world with their ignominious presence, but being pandered to and groveled before by the mass of females, millions of women piously worshipping before the Golden Calf, the dog leading the master on the leash, when in fact the male, short of being a drag queen, is least miserable when abjectly prostrate before the female, a complete slave.
Rational men want to be squashed, stepped on, crushed and crunched, treated as the curs, the filth that they are, have their repulsiveness confirmed.
The females will kindly, obligingly consent to this, as it won't hurt them in the slightest and it is a marvelously kind and humane way to treat their unfortunate, handicapped fellow beings.
Purple Noise Manifesto [EN] (2018)
Confusion as infusion we are nothing but noise of a specific color.
Purple Noise Manifesto [EN] (2018)
We hate them as much as you do.
But in humanity as in nature there are some moments more propitious for such a flowering.
It is the same way with any collectivity and any moment in humanity, just as it is with individuals.
What is most lacking in women as in men is virility.
Enough of those women whose “arms with twining flowers resting on their laps on the morning of departure” should be feared by soldiers; women as nurses perpetuating weakness and age, domesticating men for their personal pleasures or their material needs!
Women are Furies, Amazons, Semiramis, Joans of Arc, Jeanne Hachettes, Judith and Charlotte Cordays, Cleopatras, and Messalinas: combative women who fight more ferociously than males, lovers who arouse, destroyers who break down the weakest and help select through pride or despair, “despair through which the heart yields its fullest return:’Let the next wars bring forth heroines like that magnificent Catherine Sforza, who, during the sack of her city, watching from the ramparts as her enemy threatened the life of her son to force her surrender, heroically pointing to her sexual organ, cried loudly: “Kill him, I still have the mold to make some more!” Yes, “the world is rotting with wisdom,” but by instinct, woman is not wise, is not a pacifist, is not good.
Be the egoistic and ferocious mother, jealously watching over her children, have what are called all the rights over and duties toward them, as long as they physically need your protection.
Let man, freed from his family, lead his life of audacity and conquest, as soon as he has the physical strength for it, and in spite of his being a son and a father.
In my Poems of Pride and in Thirst and Mirages, I have renounced Sentimentalism as a weakness to be scorned because it knots up the strength and makes it static.
For the fatal sacrifice of blood, while men are in charge of wars and battles, procreate, and among your children, as a sacrifice to heroism, take Fate’s part.
To make a fucking simple yeast or gardenella exam, for name any, it seem not enough to swallow tortuous waiting rooms of the CAP (public assistance health centers), or being compel to answer (as accumulated vomits) bureaucratic, statistical forms that performs a role of popular judges of your practices, capacities or choices.
Has to be able to perform as much as WE WANT, in a intensive way: smears, fluid analysis, biopsy, PAPs, synthesize hormones at will, blood exams, urinalysis, HIV tests, pain reliefs, or what ever WE NEED.
All this in a strict complementation with herbs and natural knowledges, oral traditions, submarine recipes, seeking with hunger generate superavit of DIY lubricants, anti-conceptives, open doula domains, savage caring of any visceral hands on technologies, as menstrual extraction, all elevated at maximun potential of common learning and radical self-body-power...!
4 The whole of humankind can be understood as a biological medium, of which synthetic technology is but one modality.
To mobilise this entanglement we propose a collective: one figured not only on the resolution of particular objects, but on the change those objects enable as instruments of revolution and systemic disintegration.
Just as the printing press, radio, photocopier and modem were saturated with unintended affects, so we seek to express the potential encoded into every one of the 3D printer’s gears.
Just as a glitch can un-resolve an image, so it can resolve something more posthuman: manifold systems – biological, political, computational, material.
Having spilled from fissures fracked in Earth’s deepest wells The Beyond now begs us to be moulded to its will, and we shall drink every drop as entropic expenditure, and reify every accursed dream through algorithmic excess.
*Treats network technology as part of a social reality.
As a mental exercise, I want to call attention to the space between the nodes.
It is not a heterotopia, since it is not outside the network but within it as well.
As a feminist server, this text has many pre-, parallel- and afterlives.
tRANShACKfEMINISt [EN] (2014)
PECHBLENDA is injected into our veins as an antidote to the heteropatriarchal arrogance that surrounds us.
tRANShACKfEMINISt [EN] (2014)
The walls tremble and the water penetrates the tiny holes, it expands like an unbreakable code exciting our neurons ; we change the apparent path of events transiting antimelodies, noise as arithmetic opening, outside of the calculated and homogenous, noise feeding unlimited experimentation.
Bitch Mutant Manifesto [EN] (1996)
Unnameable parts of no whole short circuit the code recognition programs flipping surveillance agents into hyperdrive which spew out millions of bits of corrupt data as they seize in fits of schizophrenic panic and trip on terror.
Bitch Mutant Manifesto [EN] (1996)
entice me splice me map my ABANDONED genome as your project.