Cross-readings along the axes of can:
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.
BUT THE WAGE AT LEAST RECOGNIZES THAT YOU ARE A WORKER, AND YOU CAN BARGAIN AND STRUGGLE AROUND AND AGAINST THE TERMS AND THE QUANTITY OF THAT WAGE, THE TERMS AND THE QUANTITY OF THAT WORK.
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.
--- 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 wanna make it easier for girls to see/hear each other's work so that we can share strategies and criticize-applaud each other.
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 we know that life is much more than physical survival and are patently aware that the punk rock "you can do anything" idea is crucial to the coming angry grrrl rock revolution which seeks to save the psychic and cultural lives of girls and women everywhere, according to their own terms, not ours.
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 I believe with my wholeheartmindbody that girls constitute a revolutionary soul force that can, and will change the world for real.
What counts alone is what can be counted.
Go and respond to what we offer, so it can be measured, optimized and generate the profit.
Feelers know – and they can feel it, too.
As a result, the spectator is forced to acknowledge that the use of the computer is based on a genealogy of conventions, while in reality the computer is a machine that can be bend or used in many different ways.
In this way, a distributed awareness of a new interaction gestalt can take form.
There are three occasions in which the static, linear notion of transmitting information can be interrupted.
Noise can also stand for a (often undesirable, unwanted, other and unordered) disturbance, break or addition within the signal of useful data.
Through these voids, artists and spectators can understand the politics behind the code and voice a critique towards the digital media.
It can be a source for new patterns, anti-patterns and new possibilities that often exist on the border or membrane.
As a holistic celebration rather than a particular perfection the glitch can reveal a new opportunity, a spark of creative energy that indicates that something new is about to be created.
The glitch art genre moves like the weather; sometimes it evolves very slowly while at other times it can strike like lightning.
The art works within this realm can be disturbing, provoking and horrifying.
Beautifully dangerous, they can at once take all the tensions of other possible compositions away.
The perfect glitch shows how destruction can change into the creation of something original.
collisions) and the audience (who is in charge of the reception, the decoding) can also be responsible.
All these actors are positioned within different (but sometimes overlapping) flows in which the final product can be described or recognized as glitch art.
This is why an intended error can still be called glitch art and why glitch art is not always just a personal experience of shock, but has also become a genre; a schematic metaphor for a way of expression, that depends on multiple actors.
This can for instance result into a plug-in, a filter or a whole new 'glitching software'.
But for some, mostly the audience on the receptive end, these designed errors are still experienced as the breaks of a flow and can therefore righteously be called glitches.
If there is such a thing as technological freedom, this can only be found within the procedural momentum of glitch art; when a glitch is just about to relay a protocol.
In these works, the glitch emphasizes what is normally rejected as a flaw and subsequently shows that accidents and errors can also be welcomed as new forms of usability.
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.
These glitching technologies create an acousmatic videoscape in which I can perceive an output outside of my goggles of immediacy, transparency speed and usability.
*Radically questions the conditions for serving and service; experiments with changing client – server relations where she can.
*Avoids efficiency, ease-of-use and reliability because they can be traps.
This space surrounding the nodes is not blank, and we can even give it a name: the paranodal.
This new geological era can be thought of as the Gynecene.
2.. Only a radical left can oppose a growing radical right and recover the territory that remains to the forces of reaction.
Only a strong belief – with universal ambitions – in equality of races and gender, in equal rights for women, queers, the poor and the disenfranchised, in negotiation with animal rights and the rights of inorganic entities – all linked together – can stand against and oppose an expansive and interconnected politics of exclusion, capitalist exploitation, religious fundamentalism, racism, sexism and brutal anthropocentrism.
Therefore the new, truly radical left has to rebuild itself on a different type of revolution, which takes us beyond the traditional class antagonisms and can face the neo-tribal reality of today in which violence breeds violence, justice is used as a tool for revenge and critique of power is increasingly powerless.
In order to achieve a truly pluralistic society where possibilities can be enacted, we support the universalism of basic human rights as a common ground for a broader, interspecies and inter-objective politics of inclusion and true respect for difference.
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.
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.
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.
The Call for Feminist Data [EN] (2018)
Can we create a community foundation for the infrastructure of big technology of big data?
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.
Refugia [EN] (2002)
REFUGIA: A reproducible concept that can be adapted to various climates, economies, and geographical regions worldwide.
Refugia [EN] (2002)
Any useless space can be claimed as a refugium: Suburban lawns, vacant urban lots, rooftops, the edges of agricultural lands, clear-cut zones in forests, appropri ated sections of monoculture fields, fallow land, weed lots, transitional land, battlefields, office buildings, squats, etc.
4 The whole of humankind can be understood as a biological medium, of which synthetic technology is but one modality.
9 Additivism can emancipate us.
Just as a glitch can un-resolve an image, so it can resolve something more posthuman: manifold systems – biological, political, computational, material.
20 For only Additivism can accelerate us to an aftermath whence all matter has mutated into the clarity of plastic.
His responses are entirely visceral, not cerebral; his intelligence is a mere tool in the service of his drives and needs; he is incapable of mental passion, mental interaction; he can' t relate to anything other than his own physical sensations.
He is a half dead, unresponsive lump, incapable of giving or receiving pleasure or happiness; consequently, he is at best an utter bore, an inoffensive blob, since only those capable of absorption in others can be charming.
Even assuming mechanical proficiency, which few men have, he is, first of all, incapable of zestfully, lustfully, tearing off a piece, but is instead eaten up with guilt, shame, fear and insecurity, feelings rooted in male nature, which the most enlightened training can only minimize; second, the physical feeling he attains is next to nothing; and, third, he is not empathizing with his partner, but is obsessed with how he's doing, turning in an A performance, doing a good plumbing job.
He is responsible for: *War:* The male's normal method of compensation for not being female, namely, getting his Big Gun off, is grossly inadequate, as he can get it off only a very limited number of times; so he gets it off on a really massive scale, and proves to the entire world that he's a "Man".
All non-creative jobs (practically all jobs now being done) could have been automated long ago, and in a moneyless society everyone can have as much of the best of everything as she wants.
Daddy, unlike Mother, can never give in to his kids, as he must, at all costs, preserve his delusion of decisiveness, forcefulness, always-rightness and strength.
If they're not "good", he doesn't get angry--not if he's a modern, "civilized" father (the old-fashioned ranting, raving brute is preferable, as he is so ridiculous he can be easily despised)--but rather expresses disapproval, a state that, unlike anger, endures and precludes a basic acceptance, leaving the kid with a feeling of worthlessness and a lifelong obsession with being approved of; the result is fear of independent thought, as this leads to unconventional, disapproved of opinions and way of life.
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.
Being empty, not being a complete, separate being, having no self to groove on and needing to be constantly in female company, he sees nothing at all wrong in intruding himself on any woman's thoughts, even a total stranger's, anywhere at any time, but rather feels indignant and insulted when put down for doing so, as well as confused--he can' t, for the life of him, understand why anyone would prefer so much as one minute of solitude to the company of any creep around.
Wanting to become a woman, he strives to be constantly around females, which is the closest he can get to becoming one, so he created a "society" based on the family--a male-female couple and their kids (the excuse for the family's existence), who live virtually on top of one another, unscrupulously violating the females' rights, privacy and sanity.
--all the way out to the cow pasture where he can fuck and breed undisturbed and mess around with his beads and flute.
The commune, therefore, is doomed to failure: each "hippie" will, in panic, grab the first simpleton who digs him and whisk her off to the suburbs as fast as he can.
*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.
Religion not only provides the male with a goal (Heaven) and helps keep women tied to men, but offers rituals through which he can try to expiate the guilt and shame he feels at not defending himself enough against his sexual impulses; in essence, that guilt and shame he feels at being a male.
Most men, utterly cowardly, project their inherent weaknesses onto women, label them female weaknesses and believe themselves to have female strengths; most philosophers, not quite so cowardly, face the fact that male lacks exist in men, but still can' t face the fact that they exist in men only.
):* The male needs scapegoats onto whom he can project his failings and inadequacies and upon whom he can vent his frustration at not being female.
The healthy, conceited female wants the company of equals whom she can respect and groove on; the male and the sick, insecure, unself-confident male female crave the company of worms.
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.
Love is not dependency or sex, but friendship, and, therefore, love can' t exist between two males, between a male and a female or between two females, one or both of whom is a mindless, insecure, pandering male; like conversation, love can' exist only between two secure, free-wheeling, independent, groovy female females, since friendship is based on respect, not contempt.
Love can' t flourish in a society based on money and meaningless work; it requires complete economic as well as personal freedom, leisure time and the opportunity to engage in intensely absorbing, emotionally satisfying activities which, when shared with those you respect, lead to deep friendship.
We know that "Great Art" is great because male authorities have told us so, and we can' t claim otherwise, as only those with exquisite sensitivities far superior to ours can' perceive and appreciate the greatness, the proof of their superior sensitivity being that they appreciate the slop that they appreciate.
"Culture" provides a sop to the egos of the incompetent, a means of rationalizing passive spectating; they can pride themselves on their ability to appreciate the "finer" things, to see a jewel where there is only a turd (they want to be admired for admiring).
Lacking faith in their ability to change anything, resigned to the status quo, they have to see beauty in turds because, so far as they can see, turds are all they'll ever have.
How can he who is not capable of life tell us what life is all about?
A degenerate can only produce degenerate "art".
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.
*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.
The male's chief delight in life--insofar as the dense, grim male can ever be said to delight in anything--is in exposing others.
Propaganda disseminated by insecure male professionals, who jealously guard their positions, so that only a highly select few can comprehend abstract scientific concepts.
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.
Accelerating this trend is the fact that more and more males are acquiring enlightened self-interest; they're realizing more and more that the female interest is *their* interest, that they can live only through the female and that the more the female is encouraged to live, to fulfill herself, to be a female and not a male, the more nearly *he* lives; he's coming to see that it's easier and more satisfactory to live *through* her than to try to *become* her and usurp her qualities, claim them as his own, push the female down and claim she's a male.
The 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.
Destruction will never be such as to block off routes needed for the transportation of food and other essential supplies, contaminate or cut off the water supply, block streets and traffic to the extent that ambulances can' t get through or impede the functioning of hospitals.
A completely automated society can be accomplished very simply and quickly once there is a public demand for it.
The elimination of money and the complete institution of automation are basic to all other SCUM reforms; without these two the others can' t take place; with them the others will take place very rapidly.
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.
The few remaining men can exist out their puny days dropped out on drugs or strutting around in drag or passively watching the high-powered female in action, fulfilling themselves as spectators, vicarious livers* or breeding in the cow pasture with the toadies, or they can go off to the nearest friendly suicide center where they will be quietly, quickly and painlessly gassed to death.
There are only so many Deen videos a girl can watch with the goal of “critique” at the forefront: at a certain point, one of two things irrupts that process.
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.
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.
Her writing can be found in ArtSlant, berfrois, DIS, Canteen, Guernica, and more.
It is through, and not despite, our alienated condition that we can free ourselves from the muck of immediacy.
If today it is dominated by masculine egos, then it is at odds with itself -- and this contradiction can be leveraged.
There are incessantly proliferating tools to be annexed, and although no one can claim their comprehensive accessibility, digital tools have never been more widely available or more sensitive to appropriation than they are today.
Illusion, as the blind presumption that the weak can prevail over the strong with no strategic coordination, leads to unfulfilled promises and unmarshalled drives.
On the other hand, melancholy -- so endemic to the left -- teaches us that emancipation is an extinct species to be wept over and that blips of negation are the best we can hope for.
Refusing to think beyond the microcommunity, to foster connections between fractured insurgencies, to consider how emancipatory tactics can be scaled up for universal implementation, is to remain satisfied with temporary and defensive gestures.
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.
Wielding the universal requires thoughtful qualification and precise self-reflection so as to become a ready-to-hand tool for multiple political bodies and something that can be appropriated against the numerous oppressions that transect with gender and sexuality.
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.
As the embodiment of ideological constellations, the production of space and the decisions we make for its organization are ultimately articulations about 'us' and reciprocally, how a 'we' can be articulated.
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?
The Mundane Afrofuturist Manifesto [EN] (2013)
Magic interstellar travel and/or the wondrous communication grid can lead to an illusion of outer space and cyberspace as egalitarian.
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.
Nature and culture are reworked; the one can no longer be the resource for appropriation or incorporation by the other.
Perhaps that is why I want to see if cyborgs can subvert the apocalypse of returning to nuclear dust in the manic compulsion to name the Enemy.
Perhaps a schematic caricature can highlight both kinds of moves.
She therefore develops a theory of consciousness that enforces what can count as 'women's' experience - anything that names sexual violation, indeed, sex itself as far as 'women' can be concerned.
I think MacKinnon correctly argues that no Marxian version of identity can firmly ground women's unity.
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.
Ideologies of sexual reproduction can no longer reasonably call on notions of sex and sex role as organic aspects in natural objects like organisms and families.
Any objects or persons can be reasonably thought of in terms of disassembly and reassembly; no 'natural' architectures constrain system design.
The entire universe of objects that can be known scientifically must be formulated as problems in communications engineering (for the managers) or theories of the text (for those who would resist).
No objects, spaces, or bodies are sacred in themselves; any component can be interfaced with any other if the proper standard, the proper code, can be constructed for processing signals in a common language.
The home, workplace, market, public arena, the body itself- all can be dispersed and interfaced in nearly infinite, polymorphous ways, with large consequences for women and others - consequences that themselves are very different for different people and which make potent oppositional international movements difficult to imagine and essential for survival.
Technologies and scientific discourses can be partially understood as formalizations, i.e., as frozen moments, of the fluid social interactions constituting them, but they should also be viewed as instruments for enforcing meanings.
Furthermore, communications sciences and modern biologies are constructed by a common move - the translation of the world into a problem of coding, a search for a common language in which all resistance to instrumental control disappears and all heterogeneity can be submitted to disassembly, reassembly, investment, and exchange.
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 fundamentals of this technology can be condensed into the metaphor C31, command-controlcommunicationintelligence, the military's symbol for its operations theory.
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.
Some of the rearrangements of race, sex, and class rooted in high-tech-facilitated social relations can make socialist-feminism more relevant to effective progressive politics.
High-tech, gendered imaginations are produced here, imaginations that can contemplate destruction of the planet and a sci-fi escape from its consequences.
What kind of constitutive role in the production of knowledge, imagination, and practice can new groups doing science have?
How can these groups be allied with progressive social and political movements?
What kind of political accountability can be constructed to the women together across the scientific-technical hierarchies separating us?
Can these personal preferences and cultural tendencies be welded into progressive politics among this professional middle class in which women, including women of colour, are coming to be fairly numerous?
For excellent reasons, most Marxisms see domination best and have trouble understanding what can only look like false consciousness and people's complicity in their own domination in late capitalism.
Perhaps, ironically, we can learn from our fusions with animals and machines how not to be Man, the embodiment of Western logos.
But their symbolic systems and the related positions of ecofeminism and feminist paganism, replete with organicisms, can only be understood in Sandoval's terms as oppositional ideologies fitting the late twentieth century.
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.
Perhaps paraplegics and other severely handicapped people can (and sometimes do) have the most intense experiences of complex hybridization with other communication devices.
For us, in imagination and in other practice, machines can be prosthetic devices, intimate components, friendly selves.
Because it is particularly rich in boundary transgressions, Vonda McIn-tyre's Superluminal can close this truncated catalogue of promising and dangerous monsters who help redefine the pleasures and politics of embodiment and feminist writing.
Orca, a genetically altered diver, can speak with killer whales and survive deep ocean conditions, but she longs to explore space as a pilot, necessitating bionic implants jeopardizing her kinship with the divers and cetaceans.
We can be responsible for machines; they do not dominate or threaten us.
The ideologically charged question of what counts as daily activity, as experience, can be approached by exploiting the cyborg image.
The regrown limb can be monstrous, duplicated, potent.
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.
Bitch Mutant Manifesto [EN] (1996)
The extropians were wrong, there's some things you can' t transcend.
Gynepunk Manifesto [EN] (2014)
no body can burn US!
The Manifesto of Futurist Woman [EN] (1912)
Feminist reasonings and deductions will not destroy her primordial fatality: they can only falsify it, forcing it to make itself manifest through detours leading to the worst errors.
The Manifesto of Futurist Woman [EN] (1912)
She can’ t be mistaken about this superiority imposing itself so brutally.