Cross-readings along the axes of FROM:
OUR FINGERTIPS HAVE BECOME DISTORTED FROM SO MUCH LIKING, OUR FEELINGS HAVE GOTTEN LOST FROM SO MANY FRIENDSHIPS.
IN ITS TURN, THE UNWAGED CONDITION OF FACEBOOK HAS BEEN A POWERFUL WEAPON IN REINFORCING THE COMMON ASSUMPTION THAT FACEBOOK IS NOT WORK, THUS PREVENTING US FROM STRUGGLING AGAINST IT.
BY DENYING OUR FACEBOOK TIME A WAGE WHILE PROFITING DIRECTLY FROM THE DATA IT GENERATES AND TRANSFORMING IT INTO AN ACT OF FRIENDSHIP, CAPITAL HAS KILLED MANY BIRDS WITH ONE STONE.
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.
NOT ONLY IS WAGES FOR FACEBOOK A REVOLUTIONARY PERSPECTIVE, BUT IT IS A REVOLUTIONARY PERSPECTIVE FROM A CONTEMPORARY VIEWPOINT THAT POINTS TOWARDS CLASS SOLIDARITY.
THEREFORE TO REAPPROPRIATE THAT MONEY WHICH IS THE FRUIT OF OUR LABOUR—AND OF ALL OUR FRIENDS’ LABOUR— MEANS AT THE SAME TIME TO UNDERMINE CAPITAL’S POWER TO COMMAND FORCED LABOUR FROM US.
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.
Cyberfeminist manifesto for the 21st century [EN] (1991)
rupturing the symbolic from within.
--- 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.
This is thought to slow the rate of resistance mutation caused in susceptible insect and weed species by gene transfer from GM (Genetically Modi fied) monoculture crops.
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.
--- Derived from petrochemicals boiled into being from the black oil of a trillion ancient bacterioles, the plastic used in 3D Additive manufacturing is a metaphor before it has even been layered into shape.
13 From the purest thermoplastic, From the cleanest photopolymer, and shiniest sintered metals we propose to forge anarchy, revolt and distemper.
Let us birth disarray from its digital chamber.
Sacred items used during incantation and transcendence, including: The private parts of Gods and Saints Idols Altars Cuauhxicalli Ectoplasm Nantag stones The production of further mimetic forms, not limited to: Vorpal Blades Squirdles Energon Symmetriads Asymmetriads Capital Junk Love Alephs Those that from a long way off look like flies.
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.
20 Georges Bataille, The Accursed Share The 3D Additivist Manifesto was created by Morehshin Allahyari and Daniel Rourke, with sound design from Andrea Young.
Her sense of context results from a federation of competences.
Judy Wajcman, Feminism confronts technology, 1991: « It is impossible to divorce the gender relations which are expressed in, and shape technologies, from the wider social structure that create and maintain them.
Wendy Chun, Control and Freedom: Power and control in the age of fiberoptics, 2006: « We must explore the democratic potential of communications technologies – a potential that stems from our vulnerabilities rather than our control.
Ulises A. Mejias in Fibreculture Journal 20: Liberation Technology and the Arab Spring: From Utopia to Atopia and Beyond, 2012: « A typical drawing of a network depicts a series of nodes connected by lines, representing the links.
Tired of repressed, impenetrable and homogenous bodies, we are resetting and migrating our bodies, modificable codes, lubricated and fluid, far from this sad landscape.
From the expansion of information to the mutation of dispositives, we want to hack and recodify everything that is static and programmed by social and technological imposition.
We devour Haraway and Asimov, Preciado and Python manuals, Itziar Ziga and Neil Stephenson, Margulis and Despentes, hackmeetings and transfeminist workshps, DIY electronics and sexual bricolage ; we absorb PDFs of electronics theory y listen to psicofonias from around : we read and design circuits, and experiment with them in our bodies.
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.
The Call for Feminist Data [EN] (2018)
--- What is data made from a Feminist perspective?
The fecund periods, when the most heroes and geniuses come forth from the terrain of culture in all its ebullience, are rich in masculinity and femininity.
… 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!
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.
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.
Woman, become sublimely injust once more, like all the forces of nature!Delivered from all control, with your instinct retrieved, you will take your place among the Elements, opposite fatality to the conscious human will.
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.
Then the artist moved from the grain of celluloid to the magnetic distortion and scanning lines of the cathode ray tube.
Get away from the established action scripts and join the avant-garde of the unknown.
The voids generated by a break are not only a lack of meaning, but also powers that force the reader to move away from the traditional discourse around the technology, and to open it up.
The glitch is a wonderful experience of an interruption that shifts an object away from its ordinary form and discourse.
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.
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.
It is no longer a break from a flow within a technology, or a method to open up the political discourse, but instead a cultivation.
Works from the genre ‘glitch art’ thus consist as an assemblage of perceptions and the understanding by multiple actors.
Therefore, the products of these new filters that come to existence after (or without) the momentum of a glitch cannot be excluded from the realm of glitch art.
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.
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).
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 perceive the glitches and the machine without understanding where they originate from.
This realization gives me the opportunity to concentrate better on their formal qualities - to interpret their structures and to learn more from what I can actually see.
Cyberwitches Manifesto [EN] (2019)
We want to connect from Earth to the Noosphere, without rummaging, scratching and desecrate Gaia's entrails, without spitting in the face of Heaven and Time the deadly fumes that are mortgaging our futures.
Cyberwitches Manifesto [EN] (2019)
Our sorority protects us from slipping from witch to woman of power.
XF constructs a feminism adapted to these realities: a feminism of unprecedented cunning, scale, and vision; a future in which the realization of gender justice and feminist emancipation contribute to a universalist politics assembled from the needs of every human, cutting across race, ability, economic standing, and geographical position.
It is through, and not despite, our alienated condition that we can free ourselves from the muck of immediacy.
Much of twenty-first century feminism -- from the remnants of postmodern identity politics to large swathes of contemporary ecofeminism -- struggles to adequately address these challenges in a manner capable of producing substantial and enduring change.
Given that there are a range of gendered challenges specifically relating to life in a digital age -- from sexual harassment via social media, to doxxing, privacy, and the protection of online images -- the situation requires a feminism at ease with computation.
Xenofeminism is about more than digital self-defence and freedom from patriarchal networks.
We want to cultivate the exercise of positive freedom -- freedom-to rather than simply freedom -from -- and urge feminists to equip themselves with the skills to redeploy existing technologies and invent novel cognitive and material tools in the service of common ends.
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.
To secede from or disavow capitalist machinery will not make it disappear.
0x0B A sense of the world's volatility and artificiality seems to have faded from contemporary queer and feminist politics, in favour of a plural but static constellation of gender identities, in whose bleak light equations of the good and the natural are stubbornly restored.
To tilt the fulcrum in the direction of nature is a defensive concession at best, and a retreat from what makes trans and queer politics more than just a lobby: that it is an arduous assertion of freedom against an order that seemed immutable.
The will will always be corrupted by the memes in which it traffics, but nothing prevents us from instrumentalizing this fact, and calibrating it in view of the ends it desires.
'Gender abolitionism' is not code for the eradication of what are currently considered 'gendered' traits from the human population.
This is not a universal that can be imposed from above, but built from the bottom up -- or, better, laterally, opening new lines of transit across an uneven landscape.
0x10 From the postmoderns, we have learnt to burn the facades of the false universal and dispel such confusions; From the moderns, we have learnt to sift new universals From the ashes of the false.
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.
We should not hesitate to learn from our adversaries or the successes and failures of history.
To say that nothing is sacred, that nothing is transcendent or protected from the will to know, to tinker and to hack, is to say that nothing is supernatural.
The project of untangling what ought to be from what is, of dissociating freedom from fact, will from knowledge, is, indeed, an infinite task.
There are many lacunae where desire confronts us with the brutality of fact, where beauty is indissociable from truth.
Sorting the subversive possibilities from the oppressive ones latent in today's web requires a feminism sensitive to the insidious return of old power structures, yet savvy enough to know how to exploit the potential.
Digital technologies are not separable from the material realities that underwrite them; they are connected so that each can be used to alter the other towards different ends.
0x15 From the street to the home, domestic space too must not escape our tentacles.
We see too well that reinventions of family structure and domestic life are currently only possible at the cost of either withdrawing from the economic sphere -- the way of the commune -- or bearing its burdens manyfold -- the way of the single parent.
If we want to break the inertia that has kept the moribund figure of the nuclear family unit in place, which has stubbornly worked to isolate women from the public sphere, and men from the lives of their children, while penalizing those who stray from it, we must overhaul the material infrastructure and break the economic cycles that lock it in place.
The task before us is twofold, and our vision necessarily stereoscopic: we must engineer an economy that liberates reproductive labour and family life, while building models of familiality free from the deadening grind of wage labour.
0x16 From the home to the body, the articulation of a proactive politics for biotechnical intervention and hormones presses.
The rise of the internet and the hydra of black market pharmacies it let loose -- together with a publicly accessible archive of endocrinological knowhow -- was instrumental in wresting control of the hormonal economy away from 'gatekeeping' institutions seeking to mitigate threats to established distributions of the sexual.
0x17 From the global to the local, From the cloud to our bodies, xenofeminism avows the responsibility in constructing new institutions of technomaterialist hegemonic proportions.
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.
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.
I am writing from there: the glitch.
The moment of one’s participation in sexual activity online where the myth of AFK (“Away From Keyboard”) and IRL (“In Real Life”) that comprise the two sides of Jurgenson’s digital dualismduality collapse, and, in the collapse, realize their dazzling potential.
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.
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.
I am writing about “sexual activity” broadly, an overarching umbrella: I am talking about the watching of porn, but also about cybering, sexting, G-chat fantasy play, or the uploading or downloading of other sex-oriented content from the Internet.
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.
“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.
He then achieves a continuous diffuse sexual feeling from "being a woman".
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.
What will liberate women, therefore, >from male control is the total elimination of the money-work system, not the attainment of economic equality with men within it.
It is the increase of fatherhood, resulting from the increased and widespread affluence that fatherhood needs in order to thrive, that has caused the general increase of mindlessness and the decline of women in the United States since the 1920s.
His greatest need is to be guided, sheltered, protected and admired by Mama (men expect women to adore what men shrink from in horror--themselves) and, being completely physical, he yearns to spend his time (that's not spent "out in the world" grimly defending against his passivity) wallowing in basic animal activities--eating, sleeping, shitting, relaxing and being soothed by Mama.
He has no deep-seated individuality, which stems from what intrigues you, what outside yourself absorbs you, what you're in relation to.
Completely self-absorbed, capable of being in relation only to their bodies and physical sensations, males differ from each other only to the degree and in the ways they attempt to defend against their passivity and against their desire to be female.
Desperately insecure, fearing his woman will leave him if she is exposed to other men or to anything remotely resembling life, the male seeks to isolate her from other men and from what little civilization there is, so he moves her out to the suburbs, a collection of self-absorbed couples and their kids.
He desires to get back to Nature, back to the wilderness, back to the home of the furry animals that he's one of, away from the city, where there is at least a trace, a bare beginning of civilization, to live at the species level, his time taken up with simple, non-intellectual activities--farming, fucking, bead stringing.
The male cannot progress socially, but merely swings back and forth from isolation to gangbanging.
*Conformity:* Although he wants to be an individual, the male is scared of anything in himself that is the slightest bit different from other men; it causes him to suspect that he's not really a "Man", that he's passive and totally sexual, a highly upsetting suspicion.
The farthest out male is the drag queen, but he, although different from most men, is exactly like all other drag queens; like the functionalist, he has an identity--he is a female.
*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.
The purpose of "higher" education is not to educate but to exclude as many as possible from the various professions.
*Prevention of Conversation:* Being completely self-centered and unable to relate to anything outside himself, the male's "conversation", when not about himself, is an impersonal droning on, removed from anything of human value.
Trained from early childhood in niceness, politeness and "dignity", in pandering to the male need to disguise his animalism, she obligingly reduces her "conversation" to small talk, a bland insipid avoidance of any topic beyond the utterly trivial--or, if "educated", to "intellectual" discussion, that is, impersonal discoursing on irrelevant abstractions--the Gross National Product, the Common Market, the influence of Rimbaud on symbolist painting.
Apart from pandering, her "conversation" is further limited by her insecurity about expressing deviant, original opinions and the self-absorption based on insecurity and that prevents her conversation from being charming.
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.
The female can easily--far more easily than she may think--condition away her sex drive, leaving her completely cool and cerebral and free to pursue truly worthy relationships and activities; but the male, who seems to dig women sexually and who seeks constantly to arouse them, stimulates the highly-sexed female to frenzies of lust, throwing her into a sex bag from which few women ever escape.
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.
But SCUM doesn't yet prevail; SCUM's still in the gutter of our "society", which, if it's not deflected from its present course and if the Bomb doesn't drop on it, will hump itself to death.
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.
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.
The discouragement of many potential scientists from scientific careers by the rigidity, boringness, expensiveness, time-consumingness and unfair exclusivity of our "higher" educational system.
Widespread lack of self-confidence brought about by the father system that discourages many talented girls from becoming scientists.
And, if a large majority of women were SCUM, they could acquire complete control of this country within a few weeks simply by withdrawing from the labor force, thereby paralyzing the entire nation.
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.
Purple Noise Manifesto [EN] (2018)
Message comes from messy!
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 are fighting the normalized body and the ideologies that marginalize “imperfections of” or “deviations from” this norm.
.” (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.
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.
I know no better stance to adopt from within the secular-religious, evangelical traditions of United States politics, including the politics of socialist feminism.
Blasphemy protects one from the moral majority within, while still insisting on the need for community.
Cyborg replication is uncoupled from organic reproduction.
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.
In a sense, the cyborg has no origin story in the Western sense - a 'final' irony since the cyborg is also the awful apocalyptic telos of the 'West's' escalating dominations of abstract individuation, an ultimate self untied at last from all dependency, a man in space.
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.
The relationships for forming wholes from parts, including those of polarity and hierarchical domination, are at issue in the cyborg world.
Far from signalling a walling off of people from other living beings, cyborgs signal distrurbingly and pleasurably tight coupling.
From One-DimensionalMan (Marcuse, 1964) to The Death of Nature (Merchant, 1980), the analytic resources developed by progressives have insisted on the necessary domination of technics and recalled us to an imagined organic body to integrate our resistance.
From one perspective, a cyborg world is about the final imposition of a grid of control on the planet, about the final abstraction embodied in a Star Wars apocalypse waged in the name of defence, about the final appropriation of women's bodies in a masculinist orgy of war (Sofia, 1984).
From another perspective, a cyborg world might be about lived social and bodily realities in which people are not afraid of their joint kinship with animals and machines, not afraid of permanently partial identities and contradictory standpoints.
The political struggle is to see from both perspectives at once because each reveals both dominations and possibilities unimaginable from the other vantage point.
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 argues that 'women of colour' have a chance to build an effective unity that does not replicate the imperializing, totalizing revolutionary subjects of previous Marxisms and feminisms which had not faced the consequences of the disorderly polyphony emerging from decolonization.
King criticizes the persistent tendency among contemporary feminists from different 'moments' or 'conversations' in feminist practice to taxonomize the women's movement to make one's own political tendencies appear to be the telos of the whole.
Taxonomies of feminism produce epistemologies to police deviation from official women's experience.
But with the loss of innocence in our origin, there is no expulsion from the Garden either.
Or at least 'we' cannot claim innocence from practicing such dominations.
The consequence of the wage relationship is systematic alienation, as the worker is dissociated from his (sic) product.
The contribution from these formulations has been the emphasis on the daily responsibility of real women to build unities, rather than to naturalize them.
MacKinnon argues that feminism necessarily adopted a different analyt-ical strategy from Marxism, looking first not at the structure of class, but at the structure of sex/gender and its generative relationship, men's constitu-tion and appropriation of women sexually.
Perversely, sexual appropriation in this feminism still has the epistemolo-gical status of labour; that is to say, the point from which an analysis able to contribute to changing the world must flow.
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.
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.
Simultaneously material and ideological, the dichotomies may be expressed in the following chart of transitions from the comfortable old hierarchical dominations to the scary new networks I have called the informatics of domination: Representation.
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.
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.
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.
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.
Women are excluded generally from benefiting from the increased high-tech commodification of food and energy crops, their days are made more arduous because their responsibilides to provide food do not diminish, and their reproductive situations are made more complex.
High-tech, gendered imaginations are produced here, imaginations that can contemplate destruction of the planet and a sci-fi escape from its consequences.
A major social and political danger is the formation of a strongly bimodal social structure, with the masses of women and men of all ethnic groups, but especially people of colour, confined to a homework economy, illiteracy of several varieties, and general redundancy and impotence, controlled by high-tech repressive apparatuses ranging from entertainment to surveillance and disappearance.
So let me return to the earlier image of the informatics of domination and trace one vision of women's 'place' in the integrated circuit, touching only a few idealized social locations seen primarily from the point of view of advanced capitalist societies: Home, Market, Paid Work Place, State, School, Clinic-Hospital, and Church.
There is no way to read the following list from a standpoint of'idendfication', of a unitary self.
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.
It is crucial to remember that what is lost, perhaps especially from women's points of view, is often virulent forms of oppression, nostalgically naturalized in the face of current violation.
Perhaps, ironically, we can learn from our fusions with animals and machines how not to be Man, the embodiment of Western logos.
From the point of view of pleasure in these potent and taboo fusions, made inevitable by the social relations of science and technology, there might indeed be a feminist science.
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.
What might be learned from personal and political 'technological' pollution?
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).
Young Korean women hired in the sex industry and in electronics assembly are recruited from high schools, educated for the integrated circuit.
Cherrie Moraga (1983) in Loving in the War Years explores the themes of identity when one never possessed the original language, never told the original story, never resided in the harmony of legitimate heterosexuality in the garden of culture, and so cannot base identity on a myth or a fall from innocence and right to natural names, mother's or father's.
Sister Outsider hints at the possibility of world survival not because of her innocence, but because of her ability to live on the boundaries, to write without the founding myth of original wholeness, with its inescapable apocalypse of final return to a deathly oneness that Man has imagined to be the innocent and all-powerful Mother, freed at the End from another spiral of appropriation by her son.
From the perspective of cyborgs, freed of the need to ground politics in 'our' privileged position of the oppression that incorporates all other dominations, the innocence of the merely violated, the ground of those closer to nature, we can see powerful possibilities.
Feminisms and Marxisms have run aground on Western epistemological imperatives to construct a revolutionary subject from the perspective of a hierarchy of oppressions and/or a latent position of moral superiority, innocence, and greater closeness to nature.
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.
Women of colour have transformed her from the evil mother of masculinist fear into the originally literate mother who teaches survival.
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.
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.
Cyborg monsters in feminist science fiction define quite different political possibilities and limits from those proposed by the mundane fiction of Man and Woman.
Cyberfeminism is not [EN+DE+NL+FR] (1997)
96. cyberfeminism is not from outer space.
The Mundane Afrofuturist Manifesto [EN] (2013)
This dream of utopia can encourage us to forget that outer space will not save us from injustice and that cyberspace was prefigured upon a “master/slave” relationship.