Cross-readings along the axes of gender:
XF constructs a feminism adapted to these realities: a feminism of unprecedented cunning, scale, and vision; a future in which the realization of gender justice and feminist emancipation contribute to a universalist politics assembled from the needs of every human, cutting across race, ability, economic standing, and geographical position.
0x02 Why is there so little explicit, organized effort to repurpose technologies for progressive gender political ends?
Technoscientific innovation must be linked to a collective theoretical and political thinking in which women, queers, and the gender non-conforming play an unparalleled role.
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.
Science is not an expression but a suspension of gender.
XF urges constructive oscillation between description and prescription to mobilize the recursive potential of contemporary technologies upon gender, sexuality and disparities of power.
0x0B A sense of the world's volatility and artificiality seems to have faded from contemporary queer and feminist politics, in favour of a plural but static constellation of gender identities, in whose bleak light equations of the good and the natural are stubbornly restored.
XF challenges this centrifugal referent, knowing full well that sex and gender are exemplary of the fulcrum between norm and fact, between freedom and compulsion.
The disciplinary grid of gender is in no small part an attempt to mend that shattered foundation, and tame the lives that escaped it.
0x0E Xenofeminism is gender- abolitionist.
'Gender abolitionism' is not code for the eradication of what are currently considered 'gendered' traits from the human population.
'Gender abolitionism' is shorthand for the ambition to construct a society where traits currently assembled under the rubric of 'Gender no longer furnish a grid for the asymmetric operation of power.
0x0F Xenofeminism understands that the viability of emancipatory abolitionist projects -- the abolition of class, gender, and race -- hinges on a profound reworking of the universal.
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.
(The absurd and reckless spectacle of so many self-proclaimed 'gender abolitionists'' campaign against trans women is proof enough of this. )
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.
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.
0x13 The potential of early, text-based internet culture for countering repressive gender regimes, generating solidarity among marginalised groups, and creating new spaces for experimentation that ignited cyberfeminism in the nineties has clearly waned in the twenty-first century.
The dominance of the visual in today's online interfaces has reinstated familiar modes of identity policing, power relations and gender norms in self-representation.
Hormones hack into gender systems possessing political scope extending beyond the aesthetic calibration of individual bodies.
We ask whether the idiom of 'gender hacking' is extensible into a long-range strategy, a strategy for wetware akin to what hacker culture has already done for software -- constructing an entire universe of free and open source platforms that is the closest thing to a practicable communism many of us have ever seen.
Without the foolhardy endangerment of lives, can we stitch together the embryonic promises held before us by pharmaceutical 3D printing ('Reactionware'), grassroots telemedical abortion clinics, gender hacktivist and DIY-HRT forums, and so on, to assemble a platform for free and open source medicine?
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.
Anonymity enables our freedom of expression online, particularly when it comes to breaking taboos of sexuality and heteronormativity, experimenting with gender identity, and enabling safety for women and queer persons affected by discrimination.
We recognise children’s right to healthy emotional and sexual development, which includes the right to privacy and access to positive information about sex, gender and sexuality at critical times in their lives.
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.
Purple Noise Manifesto [EN] (2018)
Now, transformed and equipped with a new sensorium, we tune into the new dimensions of warfare, knowing that all confusion is based on gender confusion.
We see the feminine as equivalent not to a gender but to a condition, not a “natural” condition but a cultural one.
Moreover, trying to imagine a future ecology for the whole planetary assemblage, not only a future for the human race, we support the idea that any desirable mode of existence connected/integrated into nature-culture or constituted of equally important organic and inorganic life-forms (including an animistic perspective) cannot be separated from the human subject’s struggle to overcome oppression based on gender, race and class within the species.
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.
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.
A Feminist Server Manifesto [EN] (2014)
Judy Wajcman, Feminism confronts technology, 1991: « It is impossible to divorce the gender relations which are expressed in, and shape technologies, from the wider social structure that create and maintain them.
It is also an effort to contribute to socialist-feminist culture and theory in a postmodernist, non-naturalist mode and in the utopian tradition of imagining a world without gender, which is perhaps a world without genesis, but maybe also a world without end.
Nor does it mark time on an oedipal calendar, attempting to heal the terrible cleavages of gender in an oral symbiotic utopia or post-oedipal apocalypse.
The cyborg is a creature in a post -gender world; it has no truck with bisexuality, pre-oedipal symbiosis, unalienated labour, or other seductions to organic wholeness through a final appropriation of all the powers of the parts into a higher unity.
Hilary Klein has argued that both Marxism and psychoanalysis, in their concepts of labour and of individuation and gender formation, depend on the plot of original unity out of which difference must be produced and enlisted in a drama of escalating domination of woman/nature.
With the hard-won recognition of their social and historical constitution, gender, race, and class cannot provide the basis for belief in 'essential' unity.
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.
I do not know of any other time in history when there was greater need for political unity to confront effectively the dominations of 'race', 'gender' , 'sexuality', and 'class'.
MacKinnon argues that feminism necessarily adopted a different analyt-ical strategy from Marxism, looking first not at the structure of class, but at the structure of sex /gender and its generative relationship, men's constitu-tion and appropriation of women sexually.
But sexual object)fication, not alienation, is the consequence of the structure of sex /gender.
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.
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.
These developments are neither gender- nor raceneutral.
These developments must have major consequences in the psychodynamics and politics of gender and race.
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.
Many more women and men will contend with similar situations, which will make cross -gender and race alliances on issues of basic life support (with or without jobs) necessary, not just mice.
Green Revolution technologies interact with other high-tech industrial production to alter gender divisions of labour and differential gender migration patterns.
The close ties of sexuality and instrumentality, of views of the body as a kind of private satisfaction- and utility-maximizing machine, are described nicely in sociobiological origin stories that stress a genetic calculus and explain the inevitable dialectic of domination of male and female gender roles.
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.
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.
There are grounds for hope in the emerging bases for new kinds of unity across race, gender, and class, as these elementary units of socialist-feminist analysis themselves suffer protean transformations.
These are the couplings which make Man and Woman so problematic, subverting the structure of desire, the force imagined to generate language and gender, and so subverting the structure and modes of reproduction of 'Western' idendty, of nature and culture, of mirror and eye, slave and master, body and mind.
Gender , sexuality, embodiment, skill: all were reconstituted in the story.
The Female Man is the story of four versions of one genotype, all of whom meet, but even taken together do not make a whole, resolve the dilemmas of violent moral action, or remove the growing scandal of gender.
James Tiptree, Jr, an author whose fiction was regarded as particularly manly undl her 'true' gender was revealed, tells tales of reproduction based on non-mammalian technologies like alternation of generations of male brood pouches and male nurturing.
It is a novel that interrogates reproductive, linguishc, and nuclear politics in a mythic field structured by late twentieth-century race and gender.
Gender might not be global identity after all, even if it has profound historical breadth and depth.
Cyborg gender is a local possibility taking a global vengeance.
Race, gender, and capital require a cyborg theory of wholes and parts.
We require regeneration, not rebirth, and the possibilities for our reconstitution include the utopian dream of the hope for a monstrous world without gender.
The digital divide, as with the gender divide, is a construct that allows for phallogocentrism, normative systems oriented toward the necessary splitting of selves, to stick, having lulled us into consenting to their naturalizing neutrality, despite the stark reality that such structures are not in actuality “neutral”, nor natural, in any capacity.
Glitch Feminism is not gender- specific—it is for all bodies that exist somewhere before arrival upon a final concretized identity that can be easily digested, produced, packaged, and categorized by a voyeuristic mainstream public.
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.
Also specific to Xenofeminist manifesto [EN] (2015):
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