Cross-readings along the axes of OUR:
WITH EVERY LIKE, CHAT, TAG OR POKE OUR SUBJECTIVITY TURNS THEM A PROFIT.
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.
OUR FINGERTIPS HAVE BECOME DISTORTED FROM SO MUCH LIKING, OUR FEELINGS HAVE GOTTEN LOST FROM SO MANY FRIENDSHIPS.
WE MUST ADMIT THAT CAPITAL HAS BEEN VERY SUCCESSFUL IN HIDING OUR WORK.
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.
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.
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.
WHEN WE STRUGGLE FOR WAGES WE STRUGGLE UNAMBIGUOUSLY AND DIRECTLY AGAINST OUR SOCIAL EXPLOITATION.
WE STRUGGLE TO BREAK CAPITAL’S PLAN TO MONETIZE OUR FRIENDSHIP, FEELINGS AND FREE TIME, THROUGH WHICH IT HAS BEEN ABLE TO MAINTAIN ITS POWER.
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.
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.
The Call for Feminist Data [EN] (2018)
OUR INITIAL INTENTION: to create a data set that provides a resource that can be used to train an AI to locate feminist and other intersectional ways of thinking across digital media distributed online.
The Call for Feminist Data [EN] (2018)
OUR FUTURE INTENTIONS are to create ethical inputs for technology artificial intelligence to challenge dominance by engaging in new materials and engaging with others.
Our voices mingle: "We do not defend nature, we are the nature defending itself".
But we are not Icarus: the Sirens are our sisters and we are too keen on the sensuality of the stones and the tenderness of the trees to give in to transhumanist pride.
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.
Our words have little hybris.
Our power is domestic and vernacular.
Our sorority protects us from slipping from witch to woman of power.
Our do-it-yourself practices escape religions.
The forms, structures, images that we manipulate sometimes lead us out of the limits imposed by our culture.
Our will, Our actions, Our directed energy, Our choices made not once but several times: this is Our magic.
Our astral body travels through the cosmic plane of radio waves.
We take care of our bodies-hub-server.
Our contemporary everyday technical equipment takes part to Our ritual forms.
--- BECAUSE us girls crave records and books and fanzines that speak to US that WE feel included in and can understand in our own ways.
BECAUSE we must take over the means of production in order to create our own moanings.
BECAUSE viewing our work as being connected to our girlfriends-politics-real lives is essential if we are gonna figure out how we are doing impacts, reflects, perpetuates, or DISRUPTS the status quo.
BECAUSE we recognize fantasies of Instant Macho Gun Revolution as impractical lies meant to keep us simply dreaming instead of becoming our dreams AND THUS seek to create revolution in our own lives every single day by envisioning and creating alternatives to the bullshit christian capitalist way of doing things.
BECAUSE we want and need to encourage and be encouraged in the face of all our own insecurities, in the face of beergutboyrock that tells us we can't play our instruments, in the face of "authorities" who say our bands/zines/etc are the worst in the US and BECAUSE we don't wanna assimilate to someone else's (boy) standards of what is or isn't.
BECAUSE doing/reading/seeing/hearing cool things that validate and challenge us can help us gain the strength and sense of community that we need in order to figure out how bullshit like racism, able-bodieism, ageism, speciesism, classism, thinism, sexism, anti-semitism and heterosexism figures in our own lives.
BECAUSE we hate capitalism in all its forms and see our main goal as sharing information and staying alive, instead of making profits of being cool according to traditional standards.
BECAUSE we are unwilling to let our real and valid anger be diffused and/or turned against us via the internalization of sexism as witnessed in girl/girl jealousism and self defeating girltype behaviors.
Tired of repressed, impenetrable and homogenous bodies, we are resetting and migrating our bodies, modificable codes, lubricated and fluid, far from this sad landscape.
PECHBLENDA is injected into our veins as an antidote to the heteropatriarchal arrogance that surrounds us.
We have found the place for our rituals, we had dreamed it, written it in science fiction.
Now we live it with high voltage potentiality, with the intensity of the shadows, taking off together with desires in common, with our differences.
The walls tremble and the water penetrates the tiny holes, it expands like an unbreakable code exciting our neurons ; we change the apparent path of events transiting antimelodies, noise as arithmetic opening, outside of the calculated and homogenous, noise feeding unlimited experimentation.
If we cant make noise its not our revolution.
Beat roots and obscure mutant landscapes that become the uncontrollable secretions of our desires.
Electronautics and bioelectricity that chemically saturate the environment, the acid smell of our hormones shakes the space, resituated amongst cables, resistences, condensors and corrosive liquids.
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.
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.
We scream noise and cyborg covens, soldering and alchemy, we spit out performances and install gnu-linux, we love recycling and reparing with our breasts bared.
Extremely sexual, ironic, sarcastic, we love to party, to not sleep, to take drugs if we feel like it, to go with our friends or to finish a circuit or improvise an eternal noise jam.
Fed by pornoterrrorism and free culture, we know how to use our claws and teeth if needs be.
Cyberfeminist manifesto for the 21st century [EN] (1991)
we see art with our cunt we make art with our cunt.
Hackers of Resistance Manifesto [EN] (2018)
the hors will help you reclaim your life and reprogram the 1s and 0s that build our world.
Though our ancestors were mutilated, we are not mutants.
Gazing upon their bonfire of the Stupidities, which includes, but is not exclusively limited to: Jive-talking aliens; Jive-talking mutants; Magical negroes; Enormous self-control in light of great suffering; Great suffering as our natural state of existence; Inexplicable skill in the martial arts; Reference to Wu Tang;.
The possibilities of a new focus on black humanity: our science, technology, culture, politics, religions, individuality, needs, dreams, hopes, and failings.
The surge of bedazzlement and wonder that awaits us as we contemplate our own cosmology of blackness and our possible futures.
The relief of recognizing our authority.
We will root our narratives in a critique of normative, white validation.
The understanding that our “twoness” is inherently contemporary, even futuristic.
” 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.
These moments have been integrated into the rituals and routines of our own physical action, impacting how we interact with our own bodies, and how we explore our deepest fantasies and desires, spurred forth by these mechanized micro-seizures.
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.
Yet, simultaneously, it is also the glitch that prompts us to “choose -our- own-adventure”, to finish the story, and, in doing so, to acknowledge that when the mediation of digital space fails us, albeit briefly, we continue right where we left off, taking the revolution offline, but not out of body, thereby demonstrating the fallacy of the digital dualist dialectic.
Ultimately, we will polish things off, just as we see fit, and to put a bow on the end goal of jouissance—ribboned and righted, and, because we want it, we will seize our release.
In a society that conditions the public to find discomfort or outright fear in the errors and malfunctions of our socio-cultural mechanics—illicitly and implicitly encouraging an ethos of “Don’t rock the boat!”—a “glitch” becomes an apt metonym.
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.
As bodies, we are an extended narrative, eternal in our geographies, imbued with unexpected fissures that cause us to re-present ourselves, and, in doing so, see ourselves again, in new lights and explorations.
“Glitch” refuses being categorized as subtext, it rejects being labeled as subversive, it does not speak for the marginal or the subaltern, as “sub-” as a prefix needs to be marked as a mode of acquiescence to our own exclusion from the canon, the academy, the Platonic ideal.
Your determinations as imposed upon our physicality!
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.
Self blood donations & extract our own blood, and trough it like a furious volcanic river of our anger in the door of the fucking parlament!!
gynepunk is a extreme and accurate gesture to detach our boudy of the compulsive dependency of the fossil structures of the hegemonic health system machine.
Hack and build our own ultrasound, endoscope or ecography devices in a low-cost way.
Like this other gynepunks will ferment and mutate going fast forward to a explosive and expansive movement towards radical experiments, collective strong confidence, to build our- body politics.
Its potential belies the complications of its history: that matter is the sum and prolongation of our ancestry; that creativity is brutal, sensual, rude, coarse, and cruel.
There is nothing which our infatuated race would desire to see more than the fertile union between a man and an Analytical Engine.
5 Our power and intelligence do not belong specifically to us, but to all matter.
6 Our technologies are the sex organs of material speculation.
Any attempt to understand these occurrences is blocked by our own anthropomorphism.
Purple Noise Manifesto [EN] (2018)
Feed our channels.
Purple Noise Manifesto [EN] (2018)
Add your personal flavor to purple noise, join us on our social media.
--- Preamble August 26, 2016 A feminist internet works towards empowering more women and queer persons – in all our diversities – to fully enjoy our rights, engage in pleasure and play, and dismantle patriarchy.
This integrates our different realities, contexts and specificities – including age, disabilities, sexualities, gender identities and expressions, socioeconomic locations, political and religious beliefs, ethnic origins, and racial markers.
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.
Promoting, disseminating, and sharing knowledge about the use of FLOSS is central to our praxis.
We have the right to exercise and retain control over our personal history and memory on the internet.
This includes being able to access all our personal data and information online, and to be able to exercise control over this data, including knowing who has access to it and under what conditions, and the ability to delete it forever.
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.
It is our collective responsibility to address and end this.
A Feminist Server Manifesto [EN] (2014)
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.
Social reality is lived social relations, our most important political construction, a world-changing fiction.
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.
By the late twentieth century, our time, a mythic time, we are all chimeras, theorized and fabricated hybrids of machine and organism; in short, we are cyborgs.
Ths cyborg is our ontology; it gives us our politics.
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.
Our machines are disturbingly lively, and we ourselves frighteningly inert.
Writing, power, and technology are old partners in Western stories of the origin of civilization, but miniaturization has changed our experience of mechanism.
Our best machines are made of sunshine; they are all light and clean because they are nothing but signals, electromagnetic waves, a section of a spectrum, and these machines are eminently portable, mobile -- a matter of immense human pain in Detroit and Singapore.
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.
Cyborg unities are monstrous and illegitimate; in our present political circumstances, we could hardly hope for more potent myths for resistance and recoupling.
I think that radical and socialist/Marxist-feminisms have also undermined their /our own epistemological strategies and that this is a crucially valuable step in imagining possible unities.
But with the loss of innocence in our origin, there is no expulsion from the Garden either.
Our politics lose the indulgence of guilt with the naivete of innocence.
It is no accident that woman disintegrates into women in our time.
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.
But in the consciousness of our failures, we risk lapsing into boundless difference and giving up on the confusing task of making partial, real connection.
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.
Communications technologies and biotechnologies are the crucial tools recrafting our bodies.
Modern states, multinational corporations, military power, welfare state apparatuses, satellite systems, political processes, fabrication of our imaginations, labour-control systems, medical construc-tions of our bodies, commercial pornography, the international division of labour, and religious evangelism depend intimately upon electronics.
More than our imaginations is militarized; and the other realities of electronic and nuclear warfare are inescapable.
The speculum served as an icon of women's claiming their bodies in the 1970S; that handcraft tool is inadequate to express our needed body politics in the negotiation of reality in the practices of cyborg reproduction.
Sex, sexuality, and reproduction are central actors in hightech myth systems structuring our imaginations of personal and social possibility.
Present efforts - Marxist, psychoanalytic, feminist, anthropological-- to clarify even 'our' experience are rudimentary.
The permanent pardality of feminist points of view has consequences for our expectations of forms of political organization and participation.
Perhaps, ironically, we can learn from our fusions with animals and machines how not to be Man, the embodiment of Western logos.
These are our story-tellers exploring what it means to be embodied in high-tech worlds.
American radical feminists like Susan Griffnn, Audre Lorde, and Adrienne Rich have profoundly affected our political imaginations - and perhaps restricted too much what we allow as a friendly body and political language.
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.
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.
There is no fundamental, ontological separation in our formal knowledge of machine and organism, of technical and organic.
One consequence is that our sense of connection to our tools is heightened.
Why should our bodies end at the skin, or include at best other beings encapsulated by skin?
There are several consequences to taking seriously the imagery of cyborgs as other than our enemies.
Our bodies, ourselves; bodies are maps of power and identity.
The machine is us, our processes, an aspect of our embodiment.
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.
Cyborg imagery can suggest a way out of the maze of dualisms in which we have explained our bodies and our tools to ourselves.
Rather than continue to contemplate our annihilation, contributing to it or declaring hopelessness in front of it, we should at least try another approach – and this approach has to exclude patriarchy in all its expressions and institutionalized forms of violence: domination, exploitation, slavery, colonialism, profit, exclusion, monarchy, oligarchy, mafia, religious wars.
As our physical and chemical limits also limit our perceptions and our experiencing of the world, we embrace transhumanism or expanded humanism as a possible solution to the challenge of belonging to the human race.
While the world peace has been a goal of many states, attempted at through different international treaties, it has always failed into more arming and lately it has completely degenerated into the obsession of security, enforced through the militarization of the police force and the increasing surveillance of every aspect of our existence.
The Earth is no longer a big and ungraspable planet, but a shared living room (a shrinking one, moreover) in which we have to coexist by negotiating and conciliating our different views and practices, while recognizing we can only do that through a reciprocal process and towards the un-negotiable goal of equality of gender, race, class and sexual orientation, with no second class citizens.
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.
It is a world that swarms with technological mediation, interlacing our daily lives with abstraction, virtuality, and complexity.
Our future requires depetrification.
It is through, and not despite, our alienated condition that we can free ourselves from the muck of immediacy.
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.
0x05 The excess of modesty in feminist agendas of recent decades is not proportionate to the monstrous complexity of our reality, a reality crosshatched with fibre-optic cables, radio and microwaves, oil and gas pipelines, aerial and shipping routes, and the unrelenting, simultaneous execution of millions of communication protocols with every passing millisecond.
XF is an affirmative creature on the offensive, fiercely insisting on the possibility of large-scale social change for all of our alien kin.
We should not hesitate to learn from our adversaries or the successes and failures of history.
0x11 Our lot is cast with technoscience, where nothing is so sacred that it cannot be reengineered and transformed so as to widen Our aperture of freedom, extending to gender and the human.
And so, in tearing down melancholy and illusion; the unambitious and the non-scaleable; the libidinized puritanism of certain online cultures, and Nature as an un-remakeable given, we find that our normative anti-naturalism has pushed us towards an unflinching ontological naturalism.
Rather than arguing for the primacy of the virtual over the material, or the material over the virtual, xenofeminism grasps points of power and powerlessness in both, to unfold this knowledge as effective interventions in our jointly composed reality.
0x15 From the street to the home, domestic space too must not escape our tentacles.
Stultifying 'domestic realism' has no home on our horizon.
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.
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.
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'.
The Manifesto of Futurist Woman [EN] (1912)
To restore some virility to our races so benumbed in femininity, we have to train them in virility even to the point of brute animality.
The Manifesto of Futurist Woman [EN] (1912)
She’s the most fruitful conquest of all, the most enthusiastic, who, in her turn, will increase our followers.
*Isolation, Suburbs and Prevention of Community:* Our society is not a community, but merely a collection of isolated family units.
Our "society" provides practically no opportunity to engage in such activities.
The nicest women in our "society" are raving sex maniacs.
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.
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.
The discouragement of many potential scientists from scientific careers by the rigidity, boringness, expensiveness, time-consumingness and unfair exclusivity of our "higher" educational system.
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.