Cross-readings along the axes of FOR:
REFUGIA - MANIFESTO FOR BECOMING AUTONOMOUS ZONES [BAZ].
REFUGIA: A critical space of liberated social becoming and intellectual life; a space liberated from capitalist Taylorized production; a space of unregulated, unmanaged time for creative exchange and play; experimental action and learning; desiring production, cooking, eating, and skill sharing.
REFUGIA: A habitat for new AMOs (Autonomously Modified Organism) and agit-crops; for example, “ProActiva,” an herb that is a grafting of witch-root, man drake, and all-heal.
REFUGIA: A place of asylum for the recuperation, regeneration and re-engineering of essential crops that have been corrupted by capitalist viruses and agri business greed.
REFUGIA: Neither a utopia nor a dystopia, but a haunted space for reverse engineering, monstrous graftings, spontaneous generation, recombination, difference, poly-versity hybridization, wildlings, mutations, mongrelizing, crop circles, anomalies, useless beauty, coalitions, agit-crops, and unseemly sproutings.
*Is run for and by a community that cares enough for her in order to make her exist.
*Does not strive for seamlessness.
*Radically questions the conditions for serving and service; experiments with changing client – server relations where she can.
*Is autonomous in the sense that she tries to decide for her own dependencies.
License for the manifesto (added March 2017): copyleft Constant 2014, FAL http://artlibre.org/licence/lal/en/.
For some geneologies, see below, elsewhere and here: http://www.newcriticals.com/exquisite-corpse/page-8.
Amsterdam/Cologne, 2009/2010 http://rosa-menkman.blogspot.com The dominant, continuing search for a noiseless channel has been, and will always be no more than a regrettable, ill-fated dogma.
Even though the constant search for complete transparency brings newer, ‘better’ media, every one of these new and improved technologies will always have their own fingerprints of imperfection.
The quest for complete transparency has changed the computer system into a highly complex assemblage that is often hard to penetrate and sometimes even completely closed off.
Sometimes, noise stands for unaccepted sounds: not music, not valid information or what is not a message.
Noise can also stand for a (often undesirable, unwanted, other and unordered) disturbance, break or addition within the signal of useful data.
It can be a source for new patterns, anti-patterns and new possibilities that often exist on the border or membrane.
For a moment I am shocked, lost and in awe, asking myself what this other utterance is, how was it created.
A negative feeling makes place for an intimate, personal experience of a machine (or program), a system showing its formations, inner workings and flaws.
Use bends and breaks as a metaphor for difference As an artist, I find catharsis in disintegration, ruptures and cracks.
Artists that work with glitch processes are therefore often hunting for the fragile equilibrium; they search for the point when a new form is born from the blazed ashes of its precursor.
This is because glitch art exists within different systems; for instance the system of production and the system of reception.
Not only the artist who creates the work of glitch art is responsible for the glitch.
This is why an intended error can still be called glitch art and why glitch art is not always just a personal experience of shock, but has also become a genre; a schematic metaphor for a way of expression, that depends on multiple actors.
Moreover, some of the techniques I (and others) used became easily reproducible for other people, either because I explained my working process, or sometimes because of the development of a software or plugin that automatically simulated or recreated a glitching method (that then became something close to an ‘effect’).
This can for instance result into a plug-in, a filter or a whole new 'glitching software'.
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.
Within software art, the glitch is often used to deconstruct the myth of linear progress and to end the search for the holy grail called the perfect technology.
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.
For them, terms like post-digital or post-media aesthetics frequently offer a solution.
Here is the purgatory; an intermediate state between the death of the old technology and a judgement for a possible continuation into a new form, a new understanding, a landscape, a videoscape..
In the acousmatic videoscape, the critical trans-media aesthetics reflect on the perception of technology and its messages; they create an opportunity for self reflexivity, self critique and self expression.
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.
A planet crystallised with great plastic tendrils like serpents with pixelated breath 3 … for a revolution that runs on disposable armaments is more desirable than the contents of Edward Snowden’s briefcase; more breathtaking than The United Nations Legislative Series.
We call for planetary pixelisation, using Additivist technologies to corrupt the material unconscious; a call that goes on forever in virtue of this initial movement.
14 We call not for passive, dead technologies but rather for a gradual awakening of matter, the emergence, ultimately, of a new form of life.
15 We call for: The endless re-penning of Additivist Manifestos.
17 Designs, blueprints and instructions for 3D printing: Tools of industrial espionage Tools for self-defense against armed assault Tools to disguise Tools to aid/disrupt surveillance Tools to raze/rebuild Objects beneficial in the promotion of protest, and unrest Objects for sealing and detaining Torture devices Instruments of chastity, and psychological derangement Sex machines Temporary Autonomous Drones Lab equipment used in the production of: Drugs Dietary supplements DNA Photopolymers and thermoplastics Stem cells Nanoparticles.
Technical methods for the copying and dissemination of: Mass-produced components Artworks All patented forms The aura of individuals, corporations, and governments.
Software for the encoding of messages inside 3D objects.
Methods for the decryption of messages hidden inside 3D objects.
Chemical ingredients for dissolving, or catalysing 3D objects.
Hacks/cracks/viruses for 3D print software: To avoid DRM To introduce errors, glitches and fissures into 3D prints.
Methods for the reclamation, and recycling of plastic: Caught in oceanic gyres Lying dormant in landfills, developing nations, or the bodies of children.
Additivist and Deletionist methods for exapting 18 androgynous bodies, including: Skin grafts Antlers Disposable exoskeletons Interspecies sex organs.
Methods for binding 3D prints and the machines that produced them in quantum entanglement.
20 For only Additivism can accelerate us to an aftermath whence all matter has mutated into the clarity of plastic.
2 Philip K. Dick, Pay for the Printer / Do Androids Dream of Electric Sheep?.
The Call for Feminist Data.
Can we create a community foundation for the infrastructure of big technology of big data?
OUR FUTURE INTENTIONS are to create ethical inputs for technology artificial intelligence to challenge dominance by engaging in new materials and engaging with others.
Through collaboration, we are collectively creating and reimagining new ways of community engagement for technology and to augment intelligence systems.
AN IRONIC DREAM OF A COMMON LANGUAGE FOR WOMEN IN THE INTEGRATED CIRCUIT.
Blasphemy protects one from the moral majority within, while still insisting on the need for community.
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.
This chapter is an argument for pleasure in the confusion of boundaries and for responsibility in their construction.
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.
An origin story in the 'Western', humanist sense depends on the myth of original unity, fullness, bliss and terror, represented by the phallic mother from whom all humans must separate, the task of individual development and of history, the twin potent myths inscribed most powerfully for us in psychoanalysis and Marxism.
Nature and culture are reworked; the one can no longer be the resource for appropriation or incorporation by the other.
The relationships for forming wholes from parts, including those of polarity and hierarchical domination, are at issue in the cyborg world.
They are wary of holism, but needy for connection- they seem to have a natural feel for united front politics, but without the vanguard party.
And many people no longer feel the need for such a separation; indeed, many branches of feminist culture affirm the pleasure of connection of human and other living creatures.
Movements for animal rights are not irrational denials of human uniqueness; they are a clear-sighted recognition of connection across the discredited breach of nature and culture.
Biological-determinist ideology is only one position opened up in scientific culture for arguing the meanings of human animality.
There is much room for radical political people to contest the meanings of the breached boundary.
'Textualization' of everything in poststructuralist, postmodernist theory has been damned by Marxists and socialist feminists for its utopian disregard for the lived relations of domination that ground the 'play' of arbitrary reading.
It is certainly true that postmodernist strategies, like my cyborg myth, subvert myriad organic wholes (for example, the poem, the primitive culture, the biological organism).
The third distinction is a subset of the second: the boundary between physical and nonphysical is very imprecise for us.
The silicon chip is a surface for writing; it is etched in molecular scales disturbed only by atomic noise, the ultimate interference for nuclear scores.
Another of my premises is that the need for unity of people trying to resist world-wide intensification of domination has never been more acute.
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.
Cyborg unities are monstrous and illegitimate; in our present political circumstances, we could hardly hope for more potent myths for resistance and recoupling.
(Affinity: related not by blood but by choice, the appeal of one chemical nuclear group for another, avidiy.
With the hard-won recognition of their social and historical constitution, gender, race, and class cannot provide the basis for belief in 'essential' unity.
Painful fragmentation among feminists (not to mention among women) along every possible fault line has made the concept of woman elusive, an excuse for the matrix of women's dominations of each other.
For me - and For many who share a similar historical location in white, professional middle-class, female, radical, North American, mid-adult bodies - the sources of a crisis in political identity are legion.
The recent history for much of the US left and US feminism has been a response to this kind of crisis by endless splitting and searches for a new essential unity.
Chela Sandoval (n.d., 1984), from a consideration of specific historical moments in the formation of the new political voice called women of colour, has theorized a hopeful model of political identity called 'oppositional consciousness', born of the skills for reading webs of power by those refused stable membership in the social categories of race, sex, or class.
Sandoval emphasizes the lack of any essential criterion for identifying who is a woman of colour.
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.
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.
The theoretical and practical struggle against unity-through-domination or unity-through in corporation ironically not only undermines the justifica-tions for patriarchy, colonialism, humanism, positivism, essentialism, scient-ism, and other unlamented -isms, but all claims for an organic or natural standpoint.
But what would another political myth for socialist-feminism look like?
I do not know of any other time in history when there was greater need for political unity to confront effectively the dominations of 'race', 'gender', 'sexuality', and 'class'.
Innocence, and the corollary insistence on victimhood as the only ground for insight, has done enough damage.
In the fraying of identities and in the reflexive strategies for constructing them, the possibility opens up for weaving something other than a shroud for the day after the apocalypse that so prophetically ends salvation history.
Labour is the pre-eminently privileged category enabling the Marxist to overcome illusion and find that point of view which is necessary for changing the world.
The inheritance of Marxian humanism, with its pre-eminently Western self, is the difficulty for me.
The major effect is the production of a theory of experience, of women's identity, that is a kind of apocalypse for all revolutionary standpoints.
As for the Marxist/ socialist feminist, consciousness is an achievement, not a natural fact.
But in solving the problem of the contradictions of any Western revolutionary subject for feminist purposes, she develops an even more authoritarian doctrine of experience.
Reproduction had different tones of meanings for the two tendencies, one rooted in labour, one in sex, both calling the consequences of domination and ignorance of social and personal reality 'false consciousness'.
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.
I think we have been, at least through unreflective participation in the logics, languages, and practices of white humanism and through searching for a single ground of domination to secure our revolutionary voice.
The frame for my sketch is set by the extent and importance of rearrangements in world-wide social relations tied to science and technology.
I argue for a politics rooted in claims about fundamental changes in the nature of class, race, and gender in an emerging system of world order analogous in its novelty and scope to that created by industrial capitalism; we are living through a movement from an organic, industrial society to a polymorphous, information system--from all work to all play, a deadly game.
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.
Likewise for race, ideologies about human diversity have to be formulated in terms of frequencies of parameters, like blood groups or intelligence scores.
For liberals and radicals, the search For integrated social systems gives way to a new practice called 'experimental ethnography' in which an organic object dissipates in attention to the play of writing.
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).
For example, control strategies applied to women's capacities to give birth to new human beings will be developed in the languages of population control and maximization of goal achievement For individual decision-makers.
No objects, spaces, or bodies are sacred in themselves; any component can be interfaced with any other if the proper standard, the proper code, can be constructed for processing signals in a common language.
The home, workplace, market, public arena, the body itself- all can be dispersed and interfaced in nearly infinite, polymorphous ways, with large consequences for women and others - consequences that themselves are very different for different people and which make potent oppositional international movements difficult to imagine and essential for survival.
One important route for reconstructing socialist-feminist politics is through theory and practice addressed to the social relations of science and technology, including crucially the systems of myth and meanings structuring our imaginations.
These tools embody and enforce new social relations for women world-wide.
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.
Furthermore, communications sciences and modern biologies are constructed by a common move - the translation of the world into a problem of coding, a search for a common language in which all resistance to instrumental control disappears and all heterogeneity can be submitted to disassembly, reassembly, investment, and exchange.
The fundamentals of this technology can be condensed into the metaphor C31, command-controlcommunicationintelligence, the military's symbol for its operations theory.
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.
But these excursions into communications sciences and biology have been at a rarefied level; there is a mundane, largely economic reality to support my claim that these sciences and technologies indicate fundamental transforma-tions in the structure of the world for us.
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.
It is not simply that women in Third World countries are the preferred labour force for the science-based multinationals in the export-processing sectors, particularly in electronics.
However, the homework economy does not refer only to large-scale deskilling, nor does it deny that new areas of high skill are emerging, even for women and men previously excluded from skilled employment.
Rather, the concept indicates that factory, home, and market are integrated on a new scale and that the places of women are crucial - and need to be analysed for differences among women and for meanings for relations between men and women in various situations.
The consequences of the new technologies are felt by women both in the loss of the family (male) wage (if they ever had access to this white privilege) and in the character of their own jobs, which are becoming capitalintensive; for example, office work and nursing.
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.
The feminization of poverty-generated by dismantling the welfare state, by the homework economy where stable jobs become the exception, and sustained by the expectation that women's wages will not be matched by a male income for the support of children-- has become an urgent focus.
The causes of various women-headed households are a function of race, class, or sexuality; but their increasing generality is a ground for coalitions of women on many issues.
The particular pressure, for example, on US black women, who have achieved an escape from (barely) paid domeshc service and who now hold clerical and similar jobs in large numbers, has large implicadons for condnued enforced black poverty with employment.
Teenage women in industrializing areas of the Third World increasingly find themselves the sole or major source of a cash wage for their families, while access to land is ever more problemadc.
This is the context in which the projections for world-wide structural unemployment stemming from the new technologies are part of the picture of the homework economy.
The new technologies also have a profound effect on hunger and on food production for subsistence world-wide.
The new communications technologies are fundamental to the eradication of 'public life' for everyone.
Another critical aspect of the social relations of the new technologies is the reformulation of expectations, culture, work, and reproduction for the large scientific and technical workforce.
'Networking' is both a feminist practice and a multinational corporate strategy -- weaving is for oppositional cyborgs.
However, there is no 'place' for women in these networks, only geometries of difference and contradiction crucial to women's cyborg identities.
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.
Paid Work Place: Continued intense sexual and racial division of labour, but considerable growth of membership in privileged occupational categories for many white women and people of colour; impact of new technologies on women's work in clerical, service, manufacturing (especially textiles), agriculture, electronics; international restructuring of the working classes; development of new time arrangements to facilitate the homework economy (flex time, part time, over time, no time); homework and out work; increased pressures for two-tiered wage structures; significant numbers of people in cash-dependent populations world-wide with no experience or no further hope of stable employment; most labour 'marginal' or 'feminized'.
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.
School: Deepening coupling of high-tech capital needs and public educa-tion at all levels, differentiated by race, class, and gender; managerial classes involved in educational reform and refunding at the cost of remaining progressive educational democratic structures for children and teachers; education for mass ignorance and repression in technocratic and militarized culture; growing and-science mystery cults in dissendng and radical political movements; continued relative scientific illiteracy among white women and people of colour; growing industrial direction of education (especially higher education) by science-based multinationals (particularly in electronics- and biotechnology-dependent companies); highly educated, numerous elites in a progressively bimodal society.
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 is much now being tione, and the grounds for political work are rich.
For example, the efforts to develop forms of collecdve struggle For women in paid work, like SEIU's District 925,* should be a high priority For all of us.
For excellent reasons, most Marxisms see domination best and have trouble understanding what can only look like false consciousness and people's complicity in their own domination in late capitalism.
versus 'manipulated false consciousness', but subtle understanding of emerging pleasures, experiences, and powers with serious potential for changing the rules of the game.
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.
But what people are experiencing is not transparently clear, and we lack aufficiently subtle connections for collectively building effective theories of experience.
I am conscious of the odd perspecdve provided by my historical position - a PhD in biology for an Irish Catholic girl was made possible by Sputnik's impact on US national scienceeducation policy.
There are more grounds for hope in focusing on the contradictory effects of politics designed to produce loyal American technocrats, which also produced large numbers of dissidents, than in focusing on the present defeats.
The permanent pardality of feminist points of view has consequences for our expectations of forms of political organization and participation.
The feminist dream of a common language, like all dreams for a perfectly true language, of perfectly faithful naming of experience, is a totalizing and imperialist one.
They are theorists for cyborgs.
French feminists like Luce Irigaray and Monique Wittig, for all their differences, know how to write the body; how to weave eroticism, cosmology, and politics from imagery of embodiment, and especially for Wittig, from imagery of fragmentation and reconstitution of bodies.
But there are also great riches for feminists in explicitly embracing the possibilides inherent in the breakdown of clean disdnctions between organism and machine and similar distinctions structuring the Western self.
I look briefly at two overlapping groups of texts for their insight into the construction of a potentially helpful cyborg myth: constructions of women of colour and monstrous selves in feminist science fiction.
Onshore, inside the boundary of the United States, Sister Outsider is a potential amidst the races and ethnic identities of women manipulated for division, competition, and exploitation in the same industries.
'Women of colour' are the preferred labour force for the science-based industries, the real women for whom the world-wide sexual market, labour market, and politics of reproduction kaleidoscope into daily life.
Young Korean women hired in the sex industry and in electronics assembly are recruited from high schools, educated for the integrated circuit.
Writing has a special significance for all colonized groups.
Contests for the meanings of writing are a major form of contemporary political struggle.
We have all been colonized by those origin myths, with their longing for fulfilment in apocalypse.
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.
For example, retellings of the stom~ of the indigenous woman Malinche, mother of the mesdzo 'bastard' race of the new world, master of languages, and mistress of Cortes, carry special meaning For Chicana constructions of identity.
Cyborg politics is the struggle for language and the struggle against perfect communication, against the one code that translates all meaning perfectly, the central dogma of phallogocentrism.
These real-life cyborgs (for example, the Southeast Asian village women workers inJapanese and US electronics firms described by Aihwa Ong) are actively rewriting the texts of their bodies and sociedes.
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.
From the seventeenth century dll now, machines could be animated - given ghostly souls to make them speak or move or to account for their orderly development and mental capacides.
For us, in imagination and in other practice, machines can be prosthetic devices, intimate components, friendly selves.
Students facingJoanna Russ for the first time, students who have learned to take modernist writers like James Joyce or Virginia Woolf without flinching, do not know what to make of The Adventures of Alyx or The Female Man, where characters refuse the reader's search for innocent wholeness while granting the wish for heroic quests, exuberant eroticism, and serious politics.
Radu Dracul survives a virus-caused plague in his outerworld planet to find himself with a time sense that changes the boundaries of spatial perception for the whole species.
Superluminal stands also for the defining contradictions of a cyborg world in another sense; it embodies textually the intersection of feminist theory and colonial discourse in the science fiction I have alluded to in this chapter.
A cyborg body is not innocent; it was not born in a garden; it does not seek unitary identity and so generate antagonistic dualisms without end (or until the world ends); it takes irony for granted.
We can be responsible for machines; they do not dominate or threaten us.
We are responsible for boundaries; we are they.
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.
We require regeneration, not rebirth, and the possibilities for our reconstitution include the utopian dream of the hope for a monstrous world without gender.
Cyborg imagery can help express two crucial arguments in this essay: first, the production of universal, totalizing theory is a major mistake that misses most of reality, probably always, but certainly now; and second, taking responsibility for the social relations of science and technology means refusing an anti-science metaphysics, a demonology of technology, and so means embracing the skilful task of reconstructing the boundaries of daily life, in partial connection with others, in communication with all of our parts.
Manifesto for the Gynecene – Sketch of a New Geological Era.
http://ro.tranzit.org/files/MANIFESTO -for- the-Gynecene.pdf.
--- 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.
We declare the imperative necessity for a new geological era to be commenced, before the Anthropocene is even officially admitted on that scale (it might be that by the time it gets fully acknowledged, it will be too late).
Moreover, trying to imagine a future ecology for the whole planetary assemblage, not only a future for the human race, we support the idea that any desirable mode of existence connected/integrated into nature-culture or constituted of equally important organic and inorganic life-forms (including an animistic perspective) cannot be separated from the human subject’s struggle to overcome oppression based on gender, race and class within the species.
We support preservation of difference as a choice but without an obligation of difference, feminism as a fight for real freedom of choice.
Only a strong belief – with universal ambitions – in equality of races and gender, in equal rights for women, queers, the poor and the disenfranchised, in negotiation with animal rights and the rights of inorganic entities – all linked together – can stand against and oppose an expansive and interconnected politics of exclusion, capitalist exploitation, religious fundamentalism, racism, sexism and brutal anthropocentrism.
Hunting for pleasure or destroying natural and cultural monuments that are part of humanity’s patrimony are not class-related.
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.
Also, the instrumentalisation and use by double standards of the concept of “freedom” is by no means a reason to abandon it altogether, but a reminder that we must constantly fight for it.
Equal and free access to healthcare, lodging, education and to culture should be granted for everyone, at any time of their life.
7.. Pluralism is possible only on the ground of a universal, secular frame which allows for a certain relativisation of belief.
We can only respect and support religion that is compatible, in its majoritarian practices and interpretations, with the right to a secular education (which can guarantee the least freedom of choice in matters of religion), that embraces equal rights for women, queers and non-believers and a politics of freedom rather than a politics of submission and interdiction, apart from protecting basic human rights.
Providing easy and simple answers for the complexity of human existence might fake the offering of a “meaning” and help some survive, but it will never help us evolve.
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.
Our ability to negotiate between the two will be of crucial importance for constructing a future ecology.
Development of technology must be pursued in agreement with the respect for nature and its limits and it must not be submitted to private interests or corporate profit.
Hackers of Resistance Manifesto [EN] (2018)
--- every day, you willingly exchange personal data for custom convenience.
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.
The second irruption I will leave for you to guess at.
In Chris Baraniuk’s “Feedback, White Noise and Glitches: Cyberspace Strikes Back”, Baraniuk observes, “Glitches, feedback, whitenoise, interference, static—although these may not be the final frontier, they are demonstrably —for now—the edge,” further noting that, “.
” When faced with this sort of interruption we opt to make physical with ourselves, our partners, the world around us, that which, without this pause, we might not feel the urgency to manifest for ourselves, with ourselves.
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.
We want what we cannot have; whatever the material we are aiming to access, the glitch makes us wait and whimper for it.
Digital dualism’s IRL is juxtaposed with AFK, a falsehood, for sure—the rapidly waning notion that there are somehow two selves, operating in isolation from one another, rather than one continuous self, two sides of a vivacious equation looped together in a continual narrative of daily living and human existence.
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.
With this in mind, I propose the turning of a new radicality, coining the term “Glitch Feminism” to make use of here in these pages for the first time, by my hand, which on this journey has found its home both on the keys and between my legs, equally.
This glitch I speak of here calls for a breaking from the hegemony of a “structured system” infused with the pomp and circumstance of patriarchy, one that for all too long has marginalized female-identified bodies, and continues to offend our sensibilities by giving us only a piece of the pie and assuming our satisfaction.
We want to claim for ourselves permanent seats at the table, an empowered means of demarcating space that can be possessed by us in entirety, a veritable “room of [our] own” that, despite the strides made via feminist political action, has yet to truly belong to us.
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.
Glitch Feminism is not gender-specific—it is for all bodies that exist somewhere before arrival upon a final concretized identity that can be easily digested, produced, packaged, and categorized by a voyeuristic mainstream public.
Glitch Feminism therefore is feminism for a digital age, a heralding of virtual agency, a blooming of particularity and selfhood.
“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.
Jurgenson’s problematizing of digital dualism opens the door for more discourse and discovery: female-identifying bodies and artists participating in the gorgeous scrambling of gender are still marking their own path within the lineage of art history; in the digital world we have claimed sure footing and a platform that allows us to explore new publics, engage in critical discourse with new audiences, and, above all, glitschen between new conceptions of our bodies, ourselves.
As for the outcome?
A Contributing Editor for BOMB Magazine’s BOMBLOG, she has worked at and produced programs for The Bruce High Quality Foundation, Creative Time, the Brooklyn Museum, the Whitney, and the Met.
A candidate for an MRes of Visual Culture at Goldsmith’s University, her creative and academic work explores mourning, remembrance, iconography, and idolatry within the public realm.
Manifesto - (Society for Cutting Up Men).
It is now technically possible to reproduce without the aid of males (or, for that matter, females) and to produce only females.
Although completely physical, the male is unfit even for stud service.
Use them for what?
He'll screw a woman he despises, any snaggle-toothed hag, and, furthermore, pay for the opportunity.
Relieving physical tension isn't the answer, as masturbation suffices for that.
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.
Screwing is, for a man, a defense against his desire to be female.
The male, because of his obsession to compensate for not being female combined with his inability to relate and to feel compassion, has made of the world a shitpile.
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".
Since he has no compassion or ability to empathize or identify, proving his manhood is worth an endless number of lives, including his own--his own life being worthless, he would rather go out in a blaze of glory than plod grimly on for fifty more years.
Overwhelmed by a sense of animalism and deeply ashamed of it; wanting, not to express himself, but to hide from others his total physicality, total egocentricity, the hate and contempt he feels for other men, and to hide from himself the hate and contempt he suspects other men feel for him; having a crudely constructed nervous system that is easily upset by the least display of emotion or feeling, the male tries to enforce a "social" code that ensures a perfect blandness, unsullied by the slightest trace of feeling or upsetting opinion.
*Money, Marriage and Prostitution, Work and Prevention of an Automated Society:* There is no human reason for money or for anyone to work more than two or three hours a week at the very most.
But there are non-human, male reasons for maintaining the money-work system: 1.
Females crave absorbing, emotionally satisfying, meaningful activity, but lacking the opportunity or ability for this, they prefer to idle and waste away their time in ways of their own choosing--sleeping, shopping, bowling, shooting pool, playing cards and other games, breeding, reading, walking around, daydreaming, eating, playing with themselves, popping pills, going to the movies, getting analyzed, traveling, raising dogs and cats, lolling on the beach, swimming, watching T.V., listening to music, decorating their houses, gardening, sewing, nightclubbing, dancing, visiting, "improving their minds" (taking courses), and absorbing "culture" (lectures, plays, concerts, "arty" movies).
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.
Provides the basis for the male's major opportunity to control and manipulate--fatherhood.
*Fatherhood and Mental Illness (fear, cowardice, timidity, humility, insecurity, passivity):* Mother wants what's best for her kids; Daddy only wants what's best for Daddy, that is peace and quiet, pandering to his delusion of dignity ("respect"), a good reflection on himself (status) and the opportunity to control and manipulate, or, if he's an "enlightened" father, to "give guidance".
His daughter, in addition, he wants sexually--he gives her *hand* in marriage; the other part is for him.
For the kid to want Daddy's approval it must respect Daddy, and, being garbage, Daddy can make sure that he is respected only by remaining aloof, by distantness, by acting on the precept "familiarity breeds contempt", which is, of course, true, if one is contemptible.
The close association of affluence with fatherhood has led, for the most part, to only the wrong girls, namely, the "privileged" middle-class girls, getting "educated".
Passive, rattle-headed Daddy's Girl, ever eager for approval, for a pat on the head, for the "respect" of any passing piece of garbage, is easily reduced to Mama, mindless ministrator to physical needs, soother of the weary, apey brow, booster of the puny ego, appreciator of the contemptible, a hot water bottle with tits.
It's not for the kids' sake, though, that the "experts" tell women that Mama should stay home and grovel in animalism, but for Daddy's; the tit's for Daddy to hang onto; the labor pains for Daddy to vicariously groove on (half dead, he needs awfully strong stimuli to make him respond).
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.
*Prevention of Privacy:* Although the male, being ashamed of what he is and of almost everything he does, insists on privacy and secrecy in all aspects of his life, he has no real *regard* for privacy.
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.
Wanting to become a woman, he strives to be constantly around females, which is the closest he can get to becoming one, so he created a "society" based on the family--a male-female couple and their kids (the excuse for the family's existence), who live virtually on top of one another, unscrupulously violating the females' rights, privacy and sanity.
There is yet another reason for the male to isolate himself: every man is an island.
In the name of sharing and co-operation, he forms the commune or tribe, which, for all its togetherness and partly because of it (the commune, being an extended family, is an extended violation of the females' rights, privacy and sanity) is no more a community than normal "society".
The "hippie" is enticed to the commune mainly by the prospect of all the free pussy--the main commodity to be shared, to be had just for the asking but, blinded by greed, he fails to anticipate all the other men he has to share with, or the jealousies and possessiveness of the pussies themselves.
Men cannot co-operate to achieve a common end, because each man's end is all the pussy for himself.
*Authority and Government:* Having no sense of right or wrong, no conscience, which can only stem from an ability to empathize with others...having no faith in his non-existent self, being necessarily competitive and, by nature, unable to co-operate, the male feels a need for external guidance and control.
Being empty, he looks outward, not only for guidance and control, but for salvation and for the meaning of life.
Happiness being for him impossible on this earth, he invented Heaven.
For a man, having no ability to empathize with others and being totally sexual, "wrong" is sexual "license" and engaging in "deviant" ("unmanly") sexual practices, that is, not defending against his passivity and total sexuality which, if indulged, would destroy "civilization", since "civilization" is based entirely on the male need to defend himself against these characteristics.
For a woman (according to men), "wrong" is any behavior that would entice men into sexual "license"--that is, not placing male needs above her own and not being a faggot.
A woman not only takes her identity and individuality for granted, but knows instinctively that the only wrong is to hurt others, and that the meaning of life is love.
The male, totally physical, incapable of mental rapport, although able to understand and use knowledge and ideas, is unable to relate to them, to grasp them emotionally; he does not value knowledge and ideas for their own sake (they're just means to ends) and, consequently, feels no need for mental companions, no need to cultivate the intellectual potentialities of others.
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.
*Prevention of Friendship (Love):* Men have contempt for themselves, for all other men, and for all women who respect and pander to them; the insecure, approval-seeking, pandering male females have contempt for themselves and for all women like them; the self-confident, swinging, thrill-seeking female females have contempt for men and for the pandering male females.
"Culture" provides a sop to the egos of the incompetent, a means of rationalizing passive spectating; they can pride themselves on their ability to appreciate the "finer" things, to see a jewel where there is only a turd (they want to be admired for admiring).
But the male "artist", being totally sexual, unable to relate to anything beyond his own physical sensations, having nothing to express beyond the insight that for the male life is meaningless and absurd, cannot be an artist.
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.
Unhampered by propriety, niceness, discretion, public opinion, "morals", the "respect" of assholes, always funky, dirty, low-down SCUM gets around...and around and around...they've seen the whole show--every bit of it-the fucking scene, the sucking scene, the dyke scene--they've covered the whole waterfront, been under every dock and pier--the peter pier, the pussy pier...you've got to go through a lot of sex to get to anti-sex, and SCUM's been through it all, and they're now ready for a new show; they want to crawl out from under the dock, move, take off, sink out.
*Boredom:* Life in a "society" made by and for creatures who, when they are not grim and depressing are utter bores, can only be, when not grim and depressing, an utter bore.
*Distrust:* Unable to empathize or feel affection or loyalty, being exclusively out for himself, the male has no sense of fair play; cowardly, needing constantly to pander to the female to win her approval, that he is helpless without, always on edge lest his animalism, his maleness be discovered, always needing to cover up, he must lie constantly; being empty, he has no honor or integrity--he doesn't know what those words mean.
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.
The many male scientists who shy away from biological research, terrified of the discovery that males are females, and show marked preference for virile, "manly" war and death programs.
There now exists a wealth of data which, if sorted out and correlated, would reveal the cure for cancer and several other diseases and possibly the key to life itself.
The money system's insatiable need for new products.
Most of the few scientists around who aren't working on death programs are tied up doing research for corporations.
The female, whether she likes it or not, will eventually take complete charge, if for no other reason than that she will have to--the male, for practical purposes, won't exist.
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.
Whether to continue to use females for reproduction or to reproduce in the laboratory will also become academic: what will happen when every female, twelve and over, is routinely taking the Pill and there are no longer any accidents?
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.
But SCUM is impatient; SCUM is not consoled by the thought that future generations will thrive; SCUM wants to grab some thrilling living for itself.
Additional measures, any one of which would be sufficient to completely disrupt the economy and everything else, would be for women to declare themselves off the money system, stop buying, just loot and simply refuse to obey all laws they don't care to obey.
But SCUM is too impatient to hope and wait for the de-brainwashing of millions of assholes.
For example, SCUM salesgirls will not charge For merchandise; SCUM telephone operators will not charge For calls; SCUM office and factory workers, in addition to fucking up their work, will secretly destroy equipment.
His reward for so doing will be the opportunity to fraternize after the session for a whole, solid hour with the SCUM who will be present.
Being in the Men's Auxiliary is a necessary but not a sufficient condition for making SCUM's escape list; it's not enough to do good; to save their worthless asses men must also avoid evil.
); lousy singers and musicians; Chairmen of Boards; Breadwinners; landlords; owners of greasy spoons and restaurants that play Musak; "Great Artists"; cheap pikers and welchers; cops; tycoons; scientists working on death and destruction programs or for private industry (practically all scientists); liars and phonies; disc jockeys; men who intrude themselves in the slightest way on any strange female; real estate men; stock brokers; men who speak when they have nothing to say; men who loiter idly on the street and mar the landscape with their presence; double dealers; flim-flam artists; litterbugs; plagiarizers; men who in the slightest way harm any female; all men in the advertising industry; psychiatrists and clinical psychologists; dishonest writers, journalists, editors, publishers, etc.
Dropping out, however, is an excellent policy for men and SCUM will enthusiastically encourage it.
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.
Also, SCUM, being cool and selfish, will not subject itself to getting rapped on the head with billy clubs; that's for the nice, "privileged, educated", middle-class ladies with a high regard for the touching faith in the essential goodness of Daddy and policemen.
SCUM will coolly, furtively, stalk its prey and quietly move in for the kill.
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.
A completely automated society can be accomplished very simply and quickly once there is a public demand for it.
The blueprints for it are already in existence, and its construction will only take a few weeks with millions of people working at it.
With complete automation it will be possible for every woman to vote directly on every issue by means of an electronic voting machine in her house.
The rest of the women will be busy solving the few remaining unsolved problems before planning their agenda for eternity and Utopia--completely revamping educational programs so that millions of women can be trained within a few months for high level intellectual work that now requires years of training (this can be done very easily once our educational goal is to educate and not to perpetuate an academic and intellectual elite); solving the problems of disease and old age and death and completely redesigning our cities and living quarters.
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.
*It will be electronically possible for him to tune in to any specific female he wants to and follow in detail her every movement.
The very technologies that was reason to dream of new forms of political empowerment has turned out to be the means of surveillance and control for everybody.
We live in this 21st century that use to be dreamed for a long time and is now feared.
We invent experimental origins and traditions for ourselves.
We call for the emergence of egregore.
We seek for upsurge, we seek for a fleeting energetic symbiosis.
--- “We will glorify war—the world’s only hygiene—militarism, patriotism, the destructive gesture of freedom-bringers, beautiful ideas worth dying for, and scorn for, woman.” Marinetti, “The Founding and Manifesto of Futurism” Humanity is mediocre.
But in humanity as in nature there are some moments more propitious for such a flowering.
Women are no more responsible than men for the way the really young, rich in sap and blood, are getting mired down.
But in the period of femininity in which we are living, only the contrary exaggeration is healthy: we have to take the brute animal for a model.
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!
… Enough women who create children just for themselves, keeping them from any danger or adventure, that is, any joy; keeping their daughter from love and their son from war!
It’s the same woman who, in the same period, according to the ambient ideas grouped around the day’s event, lies down on the tracks to keep the soldiers from leaving for the war or then rushes to embrace the victorious champion.
For centuries the feminine instinct has been insulted, only her charm and tenderness have been appreciated.
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.
Woman is, for them, the most exalted trophy.
Woman, for too long diverted into morals and prejudices, go back to your sublime instinct, to violence, to cruelty.
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.
Don’t raise them for yourself, that is, for their diminishment, but rather, in a wide freedom, for a complete expansion.Instead of reducing man to the slavery of those execrable sentimental needs, incite your sons and your men to surpass themselves.You are the ones who make them.
-=-=-=-= A POLITICS FOR ALIENATION =-=-=-=-=-=-=-= Laboria Cuboniks =-=-=-=.
XF is not a bid for revolution, but a wager on the long game of history, demanding imagination, dexterity and persistence.
0x02 Why is there so little explicit, organized effort to repurpose technologies for progressive gender political ends?
Gender inequality still characterizes the fields in which our technologies are conceived, built, and legislated for, while female workers in electronics (to name just one industry) perform some of the worst paid, monotonous and debilitating labour.
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.
Without the labour of large-scale, collective social organisation, declaring one's desire for global change is nothing more than wishful thinking.
On the other hand, melancholy -- so endemic to the left -- teaches us that emancipation is an extinct species to be wept over and that blips of negation are the best we can hope for.
Likewise, suggestions to pull the lever on the emergency brake of embedded velocities, the call to slow down and scale back, is a possibility available only to the few -- a violent particularity of exclusivity -- ultimately entailing catas- trophe for the many.
Refusing to think beyond the microcommunity, to foster connections between fractured insurgencies, to consider how emancipatory tactics can be scaled up for universal implementation, is to remain satisfied with temporary and defensive gestures.
XF is an affirmative creature on the offensive, fiercely insisting on the possibility of large-scale social change for all of our alien kin.
Like every myth of the given, a stable foundation is fabulated for a real world of chaos, violence, and doubt.
The time has now come to tear down this shrine entirely, and not bow down before it in a piteous apology for what little autonomy has been won.
Valuable platforms for connection, organization, and skill-sharing become clogged with obstacles to productive debate positioned as if they are debate.
0x0D What this shows is that the task of engineering platforms for social emancipation and organization cannot ignore the cultural and semiotic mutations these platforms afford.
'Gender abolitionism' is not code for the eradication of what are currently considered 'gendered' traits from the human population.
'Gender abolitionism' is shorthand for the ambition to construct a society where traits currently assembled under the rubric of gender, no longer furnish a grid for the asymmetric operation of power.
This non-absolute, generic universality must guard against the facile tendency of conflation with bloated, unmarked particulars -- namely Eurocentric universalism -- whereby the male is mistaken for the sexless, the white for raceless, the cis for the real, and so on.
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.
Xenofeminism seeks to be a mutable architecture that, like open source software, remains available for perpetual modification and enhancement following the navigational impulse of militant ethical reasoning.
0x13 The potential of early, text-based internet culture for countering repressive gender regimes, generating solidarity among marginalised groups, and creating new spaces for experimentation that ignited cyberfeminism in the nineties has clearly waned in the twenty-first century.
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.
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.
The home is ripe for spatial transformation as an integral component in any process of feminist futurity.
0x16 From the home to the body, the articulation of a proactive politics for biotechnical intervention and hormones presses.
To trade in the rule of bureaucrats for the market is, however, not a victory in itself.
We ask whether the idiom of 'gender hacking' is extensible into a long-range strategy, a strategy for wetware akin to what hacker culture has already done for software -- constructing an entire universe of free and open source platforms that is the closest thing to a practicable communism many of us have ever seen.
Without the foolhardy endangerment of lives, can we stitch together the embryonic promises held before us by pharmaceutical 3D printing ('Reactionware'), grassroots telemedical abortion clinics, gender hacktivist and DIY-HRT forums, and so on, to assemble a platform for free and open source medicine?
0x18 XF asserts that adapting our behaviour for an era of Promethean complexity is a labour requiring patience, but a ferocious patience at odds with 'waiting'.
We prefer to think like the schemer or lisper, who seeks to construct a new language in which the problem at hand is immersed, so that solutions for it, and for any number of related problems, might unfurl with ease.
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.
It is the insertion of a topological-keyframe for the formation of a new logic.
In affirming a future untethered to the repetition of the present, we militate for ampliative capacities, for spaces of freedom with a richer geometry than the aisle, the assembly line, and the feed.
In the name of feminism, 'Nature' shall no longer be a refuge of injustice, or a basis for any political justification whatsoever!
Cyberfeminist manifesto for the 21st century [EN] (1991)
CYBERFEMINIST MANIFESTO FOR THE 21ST CENTURY.
Cyberfeminist manifesto for the 21st century [EN] (1991)
https://vnsmatrix.net/the-cyberfeminist-manifesto -for- the-21st-century/.
In looking for a new framework for black diasporic artistic production, we are temporarily united in the following actions.
The electric feeling that Mundane Afrofuturism is the ultimate laboratory for worldbuilding outside of imperialist, capitalist, white patriarchy.
Mundane Afrofuturism opens a number of themes and flavors to intertextuality, double entendre, politics, incongruity, polyphony, and collective first-person—techniques that we have used for years to make meaning.
No internment camps for blacks, aliens, or black aliens.
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.
Our struggle for a feminist internet is one that forms part of a continuum of our resistance in other spaces, public, private and in-between.
This includes connecting across territories, demanding accountability and transparency, and creating opportunities for sustained feminist movement building.
We reject practices by states and private companies to use data for profit and to manipulate behaviour online.
Anonymity enables our freedom of expression online, particularly when it comes to breaking taboos of sexuality and heteronormativity, experimenting with gender identity, and enabling safety for women and queer persons affected by discrimination.
We call for the inclusion of the voices and experiences of young people in the decisions made about safety and security online and promote their safety, privacy, and access to information.
We have found the place for our rituals, we had dreamed it, written it in science fiction.
We infiltrate the machine with our hands, sweat and disperse attention, we prepare ourselves for inexact verification where the apparent error is desired, where we fail, fuck, we are.
Pechblenda lab was born out of the necessity to generate a space in Calafou (a community in a large former industrial space) for us to flourish, a non-patriarchal TransHackFeminist space where free knowledge springs from raw experimentation (electronic repairs, experiments with turbines, bioelectrochemistry, sound .... ) and self education.
RIOT GRRRL MANIFESTO [EN] (1989)
BECAUSE we wanna make it easier for girls to see/hear each other's work so that we can share strategies and criticize-applaud each other.
RIOT GRRRL MANIFESTO [EN] (1989)
BECAUSE I believe with my wholeheartmindbody that girls constitute a revolutionary soul force that can, and will change the world for real.
Cyberfeminism is not [EN+DE+NL+FR] (1997)
34. cyberfeminism is nor for sale.
Cyberfeminism is not [EN+DE+NL+FR] (1997)
83. cyberfeminism is not about boring toys for boring boys.
Gynepunk Manifesto [EN] (2014)
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.
Gynepunk Manifesto [EN] (2014)
There's no need of hi-tech machines for some tests!
Purple Noise Manifesto [EN] (2018)
Time for nonsense – once again.
Wages for Facebook.
WE’VE BEEN BOUND BY THEIR TERMS OF SERVICE FAR TOO LONG—IT’S TIME FOR OUR TERMS.
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.
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.
NOT ONLY IS WAGES FOR FACEBOOK A REVOLUTIONARY PERSPECTIVE, BUT IT IS A REVOLUTIONARY PERSPECTIVE FROM A CONTEMPORARY VIEWPOINT THAT POINTS TOWARDS CLASS SOLIDARITY.
THE WAGE GIVES THE IMPRESSION OF A FAIR DEAL: YOU WORK AND YOU GET PAID, HENCE YOU AND YOUR BOSS ARE EQUAL; WHILE IN REALITY THE WAGE, RATHER THAN PAYING FOR THE WORK YOU DO, HIDES ALL THE UNPAID WORK THAT GOES INTO PROFIT.
TO ASK FOR WAGES FOR FACEBOOK WILL BY ITSELF UNDERMINE THE EXPECTATIONS SOCIETY HAS OF US, SINCE THESE EXPECTATIONS—THE ESSENCE OF OUR SOCIALIZATION—ARE ALL FUNCTIONAL TO OUR WAGELESS CONDITION ONLINE.
IN THIS SENSE, IT IS MORE APT TO COMPARE THE STRUGGLE OF WOMEN FOR WAGES THAN THE STRUGGLE OF MALE WORKERS IN THE FACTORY FOR MORE WAGES.
WHEN WE STRUGGLE FOR WAGES WE STRUGGLE UNAMBIGUOUSLY AND DIRECTLY AGAINST OUR SOCIAL EXPLOITATION.
WAGES FOR FACEBOOK, THEN, IS A REVOLUTIONARY DEMAND NOT BECAUSE BY ITSELF IT DESTROYS CAPITAL, BUT BECAUSE IT ATTACKS CAPITAL AND FORCES IT TO RESTRUCTURE SOCIAL RELATIONS IN TERMS MORE FAVORABLE TO US AND CONSEQUENTLY MORE FAVORABLE TO WORKING CLASS SOLIDARITY.
IN FACT, TO DEMAND WAGES FOR FACEBOOK DOES NOT MEAN TO SAY THAT IF WE ARE PAID WE WILL CONTINUE TO DO IT.
TO SAY THAT WE WANT MONEY FOR FACEBOOK IS THE FIRST STEP TOWARDS REFUSING TO DO IT, BECAUSE THE DEMAND FOR A WAGE MAKES OUR WORK VISIBLE, WHICH IS THE MOST INDISPENSABLE CONDITION TO BEGIN TO STRUGGLE AGAINST IT.
AND FROM THE VIEWPOINT OF WORK WE CAN ASK NOT ONE WAGE BUT MANY WAGES, BECAUSE WE HAVE BEEN FORCED INTO MANY JOBS AT ONCE—WE ALSO WORK FOR GOOGLE, TWITTER, MICROSOFT, YOUTUBE AND COUNTLESS OTHERS.
FROM NOW ON WE WANT MONEY FOR EACH MOMENT OF IT, SO THAT WE CAN REFUSE SOME OF IT AND EVENTUALLY ALL OF IT.
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.
Also specific to Refugia [EN] (2002):
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