Cross-readings along the axes of by:
WE’VE BEEN BOUND BY THEIR TERMS OF SERVICE FAR TOO LONG—IT’S TIME FOR OUR TERMS.
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 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.
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.
Cyberfeminist manifesto for the 21st century [EN] (1991)
Manifesto first declared by VNS Matrix.
And modern war is a cyborg orgy, coded by C3I, command-control-communication intelligence, an $84 billion item in 1984'sUS defence budget.
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.
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.
No longer structured by the polarity of public and private, the cyborg defines a technological polls based partly on a revolution of social relations in the oikos, the household.
Nature and culture are reworked; the one can no longer be the resource for appropriation or incorporation by the other.
By the late twentieth century in United States scientific culture, the boundary between human and animal is thoroughly breached.
This dualism structured the dialogue between materialism and idealism that was settled by a dialectical progeny, called spirit or history, according to taste.
Technological determination is only one ideological space opened up by the reconceptions of machine and organism as coded texts through which we engage in the play of writing and reading the world.
'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.
But the alternative is not cynicism or faithlessness, that is, some version of abstract existence, like the accounts of technological determinism destroying 'man' by the 'machine' or 'meaningful political action' by the 'text'.
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.
They are floating signifiers moving in pickup trucks across Europe, blocked more effectively by the witch-weavings of the displaced and so unnatural Greenham women, who read the cyborg webs of power so very well, than by the militant labour of older masculinist politics, whose natural constituency needs defence jobs.
The diseases evoked by these clean machines are 'no more' than the minuscule coding changes of an antigen in the immune system, 'no more' than the experience of stress.
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.
(Affinity: related not by blood but by choice, the appeal of one chemical nuclear group for another, avidiy.
FRACTURED IDENTITIES It has become difficult to name one's feminism by a single adjective -- or even to insist in every circumstance upon the noun.
Gender, race, or class consciousness is an achievement forced on us by the terrible historica experience of the contradictory social realities of patriarchy, colonialism, and capitalism.
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.
'Women of color', a name contested at its origins by those whom it would incorporate, as well as a historical consciousness marking systematic breakdown of all the signs of Man in 'Western' traditions, constructs a kind of postmodernist identity out of otherness, difference, and specificity.
She notes that the definition of the group has been by conscious appropriation of negation.
Literally, all other feminisms are either incorporated or marginalized, usually by building an explicit ontology and epistemology.
And of course, 'women's culture', like women of colour, is consciously created by mechanisms inducing affinity.
In faithful filiation, socialist-feminism advanced by allying itself with the basic analytic strategies of Marxism.
That is, the totalization built into this tale of radical feminism achieves its end the unity of women - by enforcing the experience of and testimony to radical non-being.
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.
In my taxonomy, which like any other taxonomy is a re-inscription of history, radical feminism can accommodate all the activities of women named by socialist feminists as forms of labour only if the activity can somehow be sexualized.
Each tried to annex other forms of domination by expanding its basic categories through analogy, simple listing, or addition.
The structure of my caricature looks like this: socialist feminism--structure of class // wage labour // alienation labour, by analogy reproduction, by extension sex, by addition race radical feminism - structure of gender // sexual appropriation // objectification sex, by analogy labour, by extension reproduction, by addition race In another context, the French theorist, Julia Kristeva, claimed women appeared as a historical group after the Second World War, along with groups like youth.
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.
Exchange in this world transcends the universal translation effected by capitalist markets that Marx analysed so well.
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.
In communications sciences, the translation of the world into a problem in coding can be illustrated by looking at cybernetic (feedback-controlled) systems theories applied to telephone technology, computer design, weapons deployment, or data base construction and maintenance.
The world is subdivided by boundaries differentially permeable to information.
In modern biologies, the translation of the world into a problem in coding can be illustrated by molecular genetics, ecology, sociobiological evolutionary theory, and immunobiology.
The analogous moves in ecology could be examined by probing the history and utility of the concept of the ecosystem.
Although he includes the phenomenon of literal homework emerging in connecdon with electronics assembly, Gordon intends 'homework economy' to name a restructuring of work that broadly has the characteristics formerly ascribed to female jobs, jobs literally done only by women.
Work is being redefined as both literally female and feminized, whether performed by men or women.
The homework economy as a world capitalist organizational structure is made possible by (not caused by the new technologies.
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 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.
Although lived problematically and unequally, ideal forms of these families might be schematized as (1) the patriarchal nuclear family, structured by the dichotomy between public and private and accompanied by the white bourgeois ideology of separate spheres and nineteenth-century Anglo-American bourgeois feminism; (2) the modern family mediated (or enforced) by the welfare state and institutions like the family wage, with a flowering of a-feminist heterosexual ideologies, including their radical versions represented in Greenwich Village around the First World War; and (3) the 'family' of the homework economy with its oxymoronic structure of womenheaded households and its explosion of feminisms and the paradoxical intensification and erosion of gender itself.
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.
If it was ever possible ideologically to characterize women's lives by the disdnction of public and private domains-- suggested by images of the division of working-class life into factory and home, of bourgeois life into market and home, and of gender existence into personal and political realms --it is now a totally misleading ideology, even to show how both terms of these dichotomies construct each other in practice and in theory.
I want to suggest the impact of the social relations mediated and enforced by the new technologies in order to help formulate needed analysis and practical work.
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.
But it is not necessary to be uldmately depressed by the implications of late twentieth-century women's relation to all aspects of work, culture, production of knowledge, sexuality, and reproduction.
Ambivalence towards the disrupted unides mediated by high-tech culture requires not sorting consciousness into categories of clear-sighted critique grounding a solid political epistemology' *Service Employees International Union's office workers' organization in the US.
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.
I have a body and mind as much constructed by the post-Second World War arms race and cold war as by the women's movements.
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.
Contrary to orientalist stereotypes of the 'oral primidve', literacy is a special mark of women of colour, acquired by US black women as well as men through a history of risking death to learn and to teach reading and wridng.
We have all been colonized by those origin myths, with their longing for fulfilment in apocalypse.
Figuratively and literally, language politics pervade the struggles of women of colour; and stories about language have a special power in the rich contemporary writing by US women of colour.
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.
Writing affirms Sister Outsider, not the Woman-before-the-Fall-into-Writing needed by the phallogocentric Family of Man.
Every, story that begins with original innocence and privileges the return to wholeness imagines the drama of life to be individuation, separation, the birth of the self, the tragedy of autonomy, the fall into writing, alienation; that is, war, tempered by imaginary respite in the bosom of the Other.
These plots are ruled by a reproductive politics --rebirth without flaw, perfection, abstraction.
These cyborgs are the people who refuse to disappear on cue, no matter how many dmes a 'western' commentator remarks on the sad passing of another primitive, another organic group done in by 'Western' technology, by writing.
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.
The self is the One who is not dominated, who knows that by the semice of the other, the other is the one who holds the future, who knows that by the experience of domination, which gives the lie to the autonomy of the self.
The trance state experienced by many computer users has become a staple of science-fiction film and cultural jokes.
Why should our bodies end at the skin, or include at best other beings encapsulated by skin?
Let me conclude this point by a very partial reading of the logic of the cyborg monsters of my second group of texts, feminist science fiction.
The feminist science fiction of Samuel R. Delany, especially Tales of Neveyon, mocks stories of origin by redoing the neolithic revolution, replaying the founding moves of Western civilization to subvert their plausibility.
It is a novel that interrogates reproductive, linguishc, and nuclear politics in a mythic field structured by late twentieth-century race and gender.
Transformations are effected by virus vectors carrying a new developmental code, by transplant surgery, by implants of microelectronic devices, by analogue doubles, and other means.
Lacnea becomes a pilot by accepting a heart implant and a host of other alterations allowing survival in transit at speeds exceeding that of light.
This is a conjunction with a long history that many 'First World' feminists have tried to repress, including myself in my readings of Superluminal before being called to account by Zoe Sofoulis, whose different location in the world system's informatics of domin-ation made her acutely alert to the imperialist moment of all science fiction cultures, including women's science fiction.
The Centaurs and Amazons of ancient Greece established the limits of the centred polls of the Greek male human by their disruption of marriage and boundary pollutions of the warrior with animality and woman.
Cyborg monsters in feminist science fiction define quite different political possibilities and limits from those proposed by the mundane fiction of Man and Woman.
Only by being out of place could we take intense pleasure in machines, and then with excuses that this was organic activity after all, appropriate to females.
The ideologically charged question of what counts as daily activity, as experience, can be approached by exploiting the cyborg image.
--- 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 place of asylum for the recuperation, regeneration and re-engineering of essential crops that have been corrupted by capitalist viruses and agri business greed.
We practice this applied science of the creation of forms by energy and the direction of energy by forms.
The forms, structures, images that we manipulate sometimes lead us out of the limits imposed by our culture.
— by the hand of Lucile Olympe Haute, Imbolc 2019.
*Is run for and by a community that cares enough for her in order to make her exist.
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.
Because of nodocentrism we tend to see only the nodes in a network, but the space between nodes is not empty, it is inhabited by multitudes of paranodes that simply do not conform to the organising logic of the network, and cannot be seen through the algorithms of the network.
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.
He attempts to do this by constantly seeking out, fraternizing with and trying to live through and fuse with the female, and by claiming as his own all female characteristics--emotional strength and independence, forcefulness, dynamism, decisiveness, coolness, objectivity, assertiveness, courage, integrity, vitality, intensity, depth of character, grooviness, etc.
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.
Despising his highly inadequate self, overcome with intense anxiety and a deep, profound loneliness when by his empty self, desperate to attach himself to any female in dim hopes of completing himself, in the mystical belief that by touching gold he'll turn to gold, the male craves the continuous companionship of women.
Supply the non-relating male with the delusion of usefulness, and enable him to try to justify his existence by digging holes and filling them up.
Unmasterful in his personal relations with women, the male attains to general masterfulness by the manipulation of money and of everything and everybody controlled by money, in other words, of everything and everybody.
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.
By being distant and aloof, he is able to remain unknown, mysterious, and, thereby, to inspire fear ("respect").
*Suppression of Individuality, Animalism (domesticity and motherhood) and Functionalism:* The male is just a bundle of conditioned reflexes, incapable of a mentally free response; he is tied to his early conditioning, determined completely by his past experiences.
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.
In actual fact, the female function is to relate, groove, love and be herself, irreplaceable by anyone else; the male function is to produce sperm.
Isolation enables him to try to maintain his pretense of being an individual by becoming a "rugged individualist", a loner, equating non-co-operation and solitariness with individuality.
The "hippie", whose desire to be a "Man", a "rugged individualist", isn't quite as strong as the average man's, and who, in addition, is excited by the thought of having lots of women accessible to him, rebels against the harshness of a Breadwinner's life and the monotony of one woman.
The "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.
So he tries to affirm his "Manhood" by being like all the other men.
*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.
*Competition, Prestige, Status, Formal Education, Ignorance and Social and Economic Classes:* Having an obsessive desire to be admired by women, but no intrinsic worth, the male constructs a highly artificial society enabling him to appropriate the appearance of worth through money, prestige, "high" social class, degrees, professional position and knowledge and, by pushing as many other men as possible down professionally, socially, economically, and educationally.
No genuine social revolution can be accomplished by the male, as the male on top wants the status quo, and all the male on the bottom wants is to be the male on top.
The male "rebel" is a farce; this is the male's "society", made by *him* to satisfy *his* needs.
The male changes only when forced to do so by technology, when he has no choice, when "society" reaches the stage where he must change or die.
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.
Having stripped the world of conversation, friendship and love, the male offers us these paltry substitutes: *"Great Art" and "Culture":* The male "artist" attempts to solve his dilemma of not being able to live, of not being female, by constructing a highly artificial world in which the male is heroized, that is, displays female traits, and the female is reduced to highly limited, insipid subordinate roles, that is, to being male.
"Great Art" proves that men are superior to women, that men are women, being labeled "Great Art", almost all of which, as the anti-feminists are fond of reminding us, was created by men.
But, being just awfully, awfully nice they don't, of course, descend to fucking--that's uncouth--rather they make love, commune by means of their bodies and establish sensual rapport; the literary ones are attuned to the throb of Eros and attain a clutch upon the Universe; the religious have spiritual communion with the Divine Sensualism; the mystics merge with the Erotic Principle and blend with the Cosmos, and the acid heads contact their erotic cells.
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.
Responding reflexively to isolated words and phrases rather than cerebrally to overall meanings, the male attempts to prevent the arousal and discovery of his animalism by censoring not only "pornography", but any work containing "dirty" words, no matter in what context they are used.
The discouragement of many potential scientists from scientific careers by the rigidity, boringness, expensiveness, time-consumingness and unfair exclusivity of our "higher" educational system.
Propaganda disseminated by insecure male professionals, who jealously guard their positions, so that only a highly select few can comprehend abstract scientific concepts.
Widespread lack of self-confidence brought about by the father system that discourages many talented girls from becoming scientists.
The institution of computers will be delayed interminably under the male control system, since the male has a horror of being replaced by machines.
Incapable of a positive state of happiness, which is the only thing that can justify one's existence, the male is, at best, relaxed, comfortable, neutral, and this condition is extremely short-lived, as boredom, a negative state, soon sets in; he is, therefore, doomed to an existence of suffering relieved only by occasional, fleeting stretches of restfulness, which state he can achieve only at the expense of some female.
The male is, by his very nature, a leech, an emotional parasite and, therefore, not ethically entitled to live, as no one has the right to live at someone else's expense.
Just as humans have a prior right to existence over dogs by virtue of being more highly evolved and having a superior consciousness, so women have a prior right to existence over men.
However, this moral issue will eventually be rendered academic by the fact that the male is gradually eliminating himself.
The fag, who accepts his maleness, that is, his passivity and total sexuality, his femininity, is also best served by women being truly female, as it would then be easier for him to be male, feminine.
If men were wise they would seek to become really female, would do intensive biological research that would lead to men, by means of operations on the brain and nervous system, being able to be transformed in psyche, as well as body, into women.
Should a certain percentage of women be set aside by force to serve as brood mares for the species?
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.
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.
The male, in fact, wants desperately to be led by females, wants Mama in charge, wants to abandon himself to her care.
The conflict, therefore, is not between females and males, but between SCUM--dominant, secure, self-confident, nasty, violent, selfish, independent, proud, thrill-seeking, free-wheeling, arrogant females, who consider themselves fit to rule the universe, who have free-wheeled to the limits of this "society" and are ready to wheel on to something far beyond what it has to offer--and nice, passive, accepting, "cultivated", polite, dignified, subdued, dependent, scared, mindless, insecure, approval-seeking Daddy's Girls, who can't cope with the unknown, who want to continue to wallow in the sewer that is, at least, familiar, who want to hang back with the apes, who feel secure only with Big Daddy standing by, with a big, strong man to lean on and with a fat, hairy face in the White House, who are too cowardly to face up to the hideous reality of what a man is, what Daddy is, who have cast their lot with the swine, who have adapted themselves to animalism, feel superficially comfortable with it and know no other way of "life", who have reduced their minds, thoughts and sights to the male level, who, lacking sense, imagination and wit can have value only in a male "society", who can have a place in the sun, or, rather, in the slime, only as soothers, ego boosters, relaxers and breeders, who are dismissed as inconsequents by, other females, who project their deficiencies, their maleness, onto all females and see the female as a worm.
A small handful of SCUM can take over the country within a year by systematically fucking up the system, selectively destroying property, and murder: SCUM will become members of the unwork force, the fuck-up force; they will get jobs of various kinds and unwork.
Eventually SCUM will take over the airwaves--radio and TV networks- -by forcibly relieving of their jobs all radio and TV employees who would impede SCUM's entry into the broadcasting studios.
A few examples of the men in the Men's Auxiliary are: men who kill men; biological scientists who are working on constructive programs, as opposed to biological warfare; journalists, writers, editors, publishers and producers who disseminate and promote ideas that will lead to the achievement of SCUM's goals; faggots who, by their shimmering, flaming example, encourage other men to de-man themselves and thereby make themselves relatively inoffensive; men who consistently give things away--money, things, services; men who tell it like it is (so far not one ever has), who put women straight, who reveal the truth about themselves, who give the mindless male females correct sentences to parrot, who tell them a woman's primary goal in life should be to squash the male sex (to aid men in this endeavor SCUM will conduct Turd Sessions, at which every male present will give a speech beginning with the sentence: "I am a turd, a lowly, abject turd," then proceed to list all the ways in which he is.
Nice, clean-living male women will be invited to the sessions to help clarify any doubts and misunderstandings they may have about the male sex); makers and promoters of sex books and movies, etc., who are hastening the day when all that will be shown on the screen will be Suck and Fuck (males, like the rats following the Pied Piper, will be lured by Pussy to their doom, will be overcome and submerged by and will eventually drown in the passive flesh that they are); drug pushers and advocates, who are hastening the dropping out of men.
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.
Prior to the institution of automation, to the replacement of males by machines, the male should be of use to the female, wait on her, cater to her slightest whim, obey her every command, be totally subservient to her, exist in perfect obedience to her will, as opposed to the completely warped, degenerate situation we have now of men, not only not existing at all, cluttering up the world with their ignominious presence, but being pandered to and groveled before by the mass of females, millions of women piously worshipping before the Golden Calf, the dog leading the master on the leash, when in fact the male, short of being a drag queen, is least miserable when abjectly prostrate before the female, a complete slave.
Perhaps the point is not Deen himself and how he has been lauded via the wheel of favorable ratings by female audiences online.
I will hint at the latter by saying that a petite morte of the physical self can be easily mirrored in the metaphor of the digital “glitch”—a little digital death, a wheeze, a shift, a breath, a sneeze, a pause.
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.
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.
Glitch Feminism, however, embraces the causality of “error”, and turns the gloomy implication of glitch on its ear by acknowledging that an error in a social system that has already been disturbed by economic, racial, social, sexual, and cultural stratification and the imperialist wrecking-ball of globalization—processes that continue to enact violence on all bodies— may not, in fact, be an error at all, but rather a much-needed erratum.
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.
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.
While most people experience these fingerprints as negative (and sometimes even as accidents) I emphasize the positive consequences of these imperfections by showing the new opportunities they facilitate.
The elitist discourse of the upgrade is a dogma widely pursued by the naive victims of a persistent upgrade culture.
I feel stuck in the membranes of knowledge, governed by social conventions and acceptances.
This system consists of layers of obfuscated protocols that find their origin in ideologies, economies, political hierarchies and social conventions, which are subsequently operated by different actors.
Whichever way noise is defined, the negative definition also has a positive consequence: it helps by (re)defining its opposite (the world of meaning, the norm, regulation, goodness, beauty and so on).
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.
Even so, glitch art is not always (or by everyone) experienced as an art of the momentum; many works have already passed their tipping point.
Realize that the gospel of glitch art also tells about new norms implemented by corruption.
They skip the process of creation -by- destruction and focus directly on the creation of a formally new design, either -by- creating a final product or -by- developing a new way to re-create or simulate the latest glitch-archetype.
When the glitch becomes domesticated, controlled by a tool, or technology (a human craft) it has lost its enchantment and has become predictable.
Works from the genre ‘glitch art’ thus consist as an assemblage of perceptions and the understanding by multiple actors.
Celebrate the critical trans-media aesthetics of glitch artifacts I use glitches to assess the inherent politics of any kind of medium by bringing it into a state of hypertrophy.
The internet is a space where social norms are negotiated, performed and imposed, often in an extension of other spaces shaped by patriarchy and heteronormativity.
We reject practices by states and private companies to use data for profit and to manipulate behaviour online.
We pay equal attention to surveillance practices by individuals, the private sector, the state and non-state actors.
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.
The attacks, threats, intimidation and policing experienced by women and queers are real, harmful and alarming, and are part of the broader issue of gender-based violence.
Freedom is not a given -- and it's certainly not given by anything 'natural'.
Fed by the market, its rapid growth is offset by bloat, and elegant innovation is surrendered to the buyer, whose stagnant world it decorates.
To claim that reason or rationality is 'by nature' a patriarchal enterprise is to concede defeat.
It is true that the canonical 'history of thought' is dominated by men, and it is male hands we see throttling existing institutions of science and technology.
If today it is dominated by masculine egos, then it is at odds with itself -- and this contradiction can be leveraged.
Systematic thinking and structural analysis have largely fallen by the wayside in favour of admirable, but insufficient struggles, bound to fixed localities and fragmented insurrections.
Whilst capitalism is understood as a complex and ever-expanding totality, many would-be emancipat- tory anti-capitalist projects remain profoundly fearful of transitioning to the universal, resisting big-picture speculative politics by condemning them as necessarily oppressive vectors.
0x07 We are adamantly synthetic, unsatisfied by analysis alone.
0x08 The radical opportunities afforded by developing (and alienating) forms of technological mediation should no longer be put to use in the exclusive interests of capital, which, by design, only benefits the few.
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.
What requires reengineering are the memetic parasites arousing and coordinating behaviours in ways occluded by their hosts' self-image; failing this, memes like 'anonymity', 'ethics', 'social justice' and 'privilege-checking' host social dynamisms at odds with the often-commendable intentions with which they're taken up.
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.
Absent such a universal, the abolition of class will remain a bourgeois fantasy, the abolition of race will remain a tacit white-supremacism, and the abolition of gender will remain a thinly veiled misogyny, even -- especially -- when prosecuted by avowed feminists themselves.
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?
How do we build a better semiotic parasite -- one that arouses the desires we want to desire, that orchestrates not an autophagic orgy of indignity or rage, but an emancipatory and egalitarian community buttressed by new forms of unselfish solidarity and collective self-mastery?
Not if this means anything so crude as a recipe, or a single-purpose tool by which a determinate problem is solved.
We need new affordances of perception and action unblinkered by naturalised identities.
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).
Whatever soft power, it cannot be backed by hard power as usual.
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.
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.
We can only respect and support religion that is based on a freedom of experimenting and observing, not on a prescriptive set of rules, interdictions and punishments proclaimed by a patriarchal, self-asserted authority perfectly mimicking the structure of a monarchy or a dictatorship.
tRANShACKfEMINISt [EN] (2014)
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.
tRANShACKfEMINISt [EN] (2014)
Fed by pornoterrrorism and free culture, we know how to use our claws and teeth if needs be.
In the summers of humanity, when the terrain is burned by the sun, geniuses and heroes abound.
Enough of those women whose “arms with twining flowers resting on their laps on the morning of departure” should be feared by soldiers; women as nurses perpetuating weakness and age, domesticating men for their personal pleasures or their material needs!
Women are Furies, Amazons, Semiramis, Joans of Arc, Jeanne Hachettes, Judith and Charlotte Cordays, Cleopatras, and Messalinas: combative women who fight more ferociously than males, lovers who arouse, destroyers who break down the weakest and help select through pride or despair, “despair through which the heart yields its fullest return:’Let the next wars bring forth heroines like that magnificent Catherine Sforza, who, during the sack of her city, watching from the ramparts as her enemy threatened the life of her son to force her surrender, heroically pointing to her sexual organ, cried loudly: “Kill him, I still have the mold to make some more!” Yes, “the world is rotting with wisdom,” but by instinct, woman is not wise, is not a pacifist, is not good.
We must not give woman any of the rights claimed by feminists.
In fact, if she doesn’t know how to discern genius because she relies on passing renown, she has always known how to rewarm the strongest, the victor, the one triumphant by his muscles and his courage.
Gynepunk Manifesto [EN] (2014)
Patients are ignorant slaves of lab diagnosis technologies that send a message only translated and read by the doctors that in some kind of possession of the clinic oraculo have the only sacred truth.
Gynepunk Manifesto [EN] (2014)
Some healing rituals practiced by the Machi are: Pelotun, Geykurewen, Mutxuntu, Datun likan, Mapudungun.
Purple Noise Manifesto [EN] (2018)
Today, we are together, strong and unified, but we will be washed away by algorithms that want us to assemble elsewhere, next week, with other people, dealing with other trending topics.
1 We declare that the world’s splendour has been enriched by a new beauty: the beauty of crap, kipple 2 and detritus.
Any attempt to understand these occurrences is blocked by our own anthropomorphism.
20 Georges Bataille, The Accursed Share The 3D Additivist Manifesto was created by Morehshin Allahyari and Daniel Rourke, with sound design from Andrea Young.
The Manifesto is publish under a Creative Commons BY- NC-SA 4.0 licence.
RIOT GRRRL MANIFESTO [EN] (1989)
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.