Cross-readings along the axes of has:
IN ITS TURN, THE UNWAGED CONDITION OF FACEBOOK HAS BEEN A POWERFUL WEAPON IN REINFORCING THE COMMON ASSUMPTION THAT FACEBOOK IS NOT WORK, THUS PREVENTING US FROM STRUGGLING AGAINST IT.
WE MUST ADMIT THAT CAPITAL HAS BEEN VERY SUCCESSFUL IN HIDING OUR WORK.
BY DENYING OUR FACEBOOK TIME A WAGE WHILE PROFITING DIRECTLY FROM THE DATA IT GENERATES AND TRANSFORMING IT INTO AN ACT OF FRIENDSHIP, CAPITAL HAS KILLED MANY BIRDS WITH ONE STONE.
FIRST OF ALL, IT HAS GOT A HELL OF A LOT OF WORK ALMOST FOR FREE, AND IT HAS MADE SURE THAT WE, FAR FROM STRUGGLING AGAINST IT, WOULD SEEK THAT WORK AS THE BEST THING ONLINE.
IT IS IMPORTANT TO RECOGNIZE THAT WHEN WE SPEAK OF FACEBOOK WE ARE NOT SPEAKING OF A JOB AS OTHER JOBS, BUT WE ARE SPEAKING OF THE MOST PERVASIVE MANIPULATION, THE MOST SUBTLE AND MYSTIFIED VIOLENCE THAT CAPITALISM HAS RECENTLY PERPETRATED AGAINST US.
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.
WE STRUGGLE TO BREAK CAPITAL’S PLAN TO MONETIZE OUR FRIENDSHIP, FEELINGS AND FREE TIME, THROUGH WHICH IT HAS BEEN ABLE TO MAINTAIN ITS POWER.
Has to be possible in a situated stable place or/and in nomadic mobile labs.
Has to be able to perform as much as WE WANT, in a intensive way: smears, fluid analysis, biopsy, PAPs, synthesize hormones at will, blood exams, urinalysis, HIV tests, pain reliefs, or what ever WE NEED.
It has the power to expel and heal image (diseases).
Through the rogations gives health and wellness to the community and has a deep knowledge of the Lawen, she makes their petitions against the Rewe.
A Feminist Server Manifesto [EN] (2014)
*Has an awareness of the materiality of software, hardware and the bodies gathered around it.
A Feminist Server Manifesto [EN] (2014)
As a feminist server, this text has many pre-, parallel- and afterlives.
Rather than continue to contemplate our annihilation, contributing to it or declaring hopelessness in front of it, we should at least try another approach – and this approach has to exclude patriarchy in all its expressions and institutionalized forms of violence: domination, exploitation, slavery, colonialism, profit, exclusion, monarchy, oligarchy, mafia, religious wars.
The female body has to cease functioning as a battlefield.
3.. A radical left has to oppose physical violence in conjunction with the opposition to economic or symbolic violence.
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.
While the world peace has been a goal of many states, attempted at through different international treaties, it has always failed into more arming and lately it has completely degenerated into the obsession of security, enforced through the militarization of the police force and the increasing surveillance of every aspect of our existence.
Any form of justice in a future sustainable society has to be imagined and exercised in another realm than that of retaliation, deprivation of basic human rights and brutality.
4.. We consider the analysis of capitalism and its catastrophic consequences is complete and time has come to move on.
8.. We also believe the emancipatory use of sustainable technology has to play an important part in any future ecology, including the protection and preservation of “nature”, just as much as a needed change in our position towards nature and its exclusive understanding as resource for endless consumption.
Amsterdam/Cologne, 2009/2010 http://rosa-menkman.blogspot.com The dominant, continuing search for a noiseless channel has been, and will always be no more than a regrettable, ill-fated dogma.
The consumer only has to dial #1-800 to stay on top of the technological curve, the waves of both euphoria and disappointment.
The user has to realize that improving is nothing more than a proprietary protocol, a deluded consumer myth about progression towards a holy grail of perfection.
The quest for complete transparency has changed the computer system into a highly complex assemblage that is often hard to penetrate and sometimes even completely closed off.
But when noise is explored within a social context, the term is often used as a figure of speech and as such has many more meanings.
Here noise exists within the void opposite to what (already) has a meaning.
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 glitch has no solid form or state through time; it is often perceived as an unexpected and abnormal mode of operandi, a break from (one of) the many flows (of expectations) within a technological system.
Once the glitch is understood as an alternative way of representation or a new language, its tipping point has passed and the essence of its glitch-being is vanished.
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.
I have started to believe that the popularization and cultivation of the avant-garde of mishaps has become predestined and unavoidable.
When the glitch becomes domesticated, controlled by a tool, or technology (a human craft) it has lost its enchantment and has become predictable.
For many actors it is no longer a glitch, but a filter that consists of a preset and/or a default: what was once understood as a glitch has now become a new commodity.
Even so, the utopian fantasy of 'technological democracy' or 'freedom' that glitch art is often connected to, has often little to do with the colonialism of these glitch art designs and glitch filters.
The whole of humanity has never been anything but the terrain of culture, source of the geniuses and heroes of both sexes.
Any man who has only male strength without intuition is only a brute animal.
For centuries the feminine instinct has been insulted, only her charm and tenderness have been appreciated.
She has let herself be tamed.
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.
Stop preaching spiritual justice to her of the sort she has tried in vain.
Let man, freed from his family, lead his life of audacity and conquest, as soon as he has the physical strength for it, and in spite of his being a son and a father.
--- Derived from petrochemicals boiled into being from the black oil of a trillion ancient bacterioles, the plastic used in 3D Additive manufacturing is a metaphor before it has even been layered into shape.
1 We declare that the world’s splendour has been enriched by a new beauty: the beauty of crap, kipple 2 and detritus.
7 In order to proceed, therefore, one has to birth posthuman machines, a fantasmagoric and unrepresentable repertoire of actual re-embodiments of the most hybrid kinds.
There is no innovation that has not an aggressive character.
20 For only Additivism can accelerate us to an aftermath whence all matter has mutated into the clarity of plastic.
Perhaps the point is not Deen himself and how he has been lauded via the wheel of favorable ratings by female audiences online.
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.
A Glitch Feminist acknowledges the value of visuality, and the revolutionary role that digital practice has in expanding the construction, deconstruction, and re-presentation of the female-identifying corpus.
A Contributing Editor for BOMB Magazine’s BOMBLOG, she has worked at and produced programs for The Bruce High Quality Foundation, Creative Time, the Brooklyn Museum, the Whitney, and the Met.
Anyone who's been deemed 'unnatural' in the face of reigning biological norms, anyone who's experienced injustices wrought in the name of natural order, will realize that the glorification of 'nature' has nothing to offer us -- the queer and trans among us, the differently-abled, as well as those who have suffered discrimination due to pregnancy or duties connected to child-rearing.
The time has now come to tear down this shrine entirely, and not bow down before it in a piteous apology for what little autonomy has been won.
0x0C If 'cyberspace' once offered the promise of escaping the strictures of essentialist identity categories, the climate of contemporary social media has swung forcefully in the other direction, and has become a theatre where these prostrations to identity are performed.
And so, in tearing down melancholy and illusion; the unambitious and the non-scaleable; the libidinized puritanism of certain online cultures, and Nature as an un-remakeable given, we find that our normative anti-naturalism has pushed us towards an unflinching ontological naturalism.
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.
So profoundly ingrained, domestic space has been deemed impossible to disembed, where the home as norm has been conflated with home as fact, as an un-remakeable given.
Stultifying 'domestic realism' has no home on our horizon.
If we want to break the inertia that has kept the moribund figure of the nuclear family unit in place, which has stubbornly worked to isolate women from the public sphere, and men from the lives of their children, while penalizing those who stray from it, we must overhaul the material infrastructure and break the economic cycles that lock it in place.
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.
Blasphemy has always seemed to require taking things very seriously.
In the traditions of 'Western' science and politics--the tradition of racist, male-dominant capitalism; the tradition of progress; the tradition of the appropriation of nature as resource for the productions of culture; the tradition of reproduction of the self from the reflections of the other - the relation between organism and machine has been a border war.
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.
In a sense, the cyborg has no origin story in the Western sense - a 'final' irony since the cyborg is also the awful apocalyptic telos of the 'West's' escalating dominations of abstract individuation, an ultimate self untied at last from all dependency, a man in space.
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.
Bestiality has a new status in this cycle of marriage exchange.
'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.
Writing, power, and technology are old partners in Western stories of the origin of civilization, but miniaturization has changed our experience of mechanism.
Miniaturization has turned out to be about power; small is not so much beautiful as pre-eminently dangerous, as in cruise missiles.
Another of my premises is that the need for unity of people trying to resist world-wide intensification of domination has never been more acute.
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.
Painful fragmentation among feminists (not to mention among women) along every possible fault line has made the concept of woman elusive, an excuse for the matrix of women's dominations of each other.
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.
But there has also been a growing recognition of another response through coalition - affinity, not identity.
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.
She notes that the definition of the group has been by conscious appropriation of negation.
For example, a Chicana or US black woman has not been able to speak as a woman or as a black person or as a Chicano.
Sandoval's argument has to be seen as one potent formulation for feminists out of the world-wide development of anti-colonialist discourse; that is to say, discourse dissolving the 'West' and its highest product - the one who is not animal, barbarian, or woman; man, that is, the author of a cosmos called history.
Katie King has emphasized the limits of identification and the political/ poetic mechanics of identification built into reading 'the poem', that generative core of cultural feminism.
It is important to note that the effort to construct revolutionary stand-points, epistemologies as achievements of people committed to changing the world, has been part of the process showing the limits of identification.
Innocence, and the corollary insistence on victimhood as the only ground for insight, has done enough damage.
The contribution from these formulations has been the emphasis on the daily responsibility of real women to build unities, rather than to naturalize them.
Perversely, sexual appropriation in this feminism still has the epistemolo-gical status of labour; that is to say, the point from which an analysis able to contribute to changing the world must flow.
Western explanation has demanded as much; how else could the 'Western' author incorporate its others?
Her dates are doubtful; but we are now accustomed to remembering that as objects of knowledge and as historical actors, 'race' did not always exist, 'class' has a historical genesis, and 'homosexuals' are quite junior.
This kind of analysis of scientific and cultural objects of knowledge which have appeared historically since the Second World War prepares us to notice some important inadequacies in feminist analysis which has proceeded as if the organic, hierarchical dualisms ordering discourse in 'the West' since Aristotle still ruled.
The organism has been translated into prob-lems of genetic coding and read-out.
Biology as a powerful engineering science for redesigning materials and processes has revolutionary implications for industry, perhaps most obvious today in areas of fermentadon, agriculture, and energy.
Richard Gordon has called this new situation the 'homework economy'.
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.
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.
The particular pressure, for example, on US black women, who have achieved an escape from (barely) paid domeshc service and who now hold clerical and similar jobs in large numbers, has large implicadons for condnued enforced black poverty with employment.
The new technologies seem deeply involved in the forms of'privatization' that Ros Petchesky (1981) has analysed, in which militarization, right-wing family ideologies and policies, and intensified definitions of corporate (and state) property as private synergistically interact.
The permanent pardality of feminist points of view has consequences for our expectations of forms of political organization and participation.
Writing has a special significance for all colonized groups.
Writing has been crucial to the Western myth of the distinction between oral and written cultures, primitive and civilized mentalities, and more recently to the erosion of that distinction in 'postmodernist' theories attacking the phallogo-centrism of the West, with its worship of the monotheistic, phallic, authoritative, and singular work, the unique and perfect name.
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.
With no available original dream of a common language or original symbiosis promising protection from hostile 'masculine' separation, but written into the play of a text that has no finally privileged reading or salvation history, to recognize 'oneself' as fully implicated in the world, frees us of the need to root politics in identification, vanguard parties, purity, and mothering.
The trance state experienced by many computer users has become a staple of science-fiction film and cultural jokes.
Gender might not be global identity after all, even if it has profound historical breadth and depth.
The male is a biological accident: the y (male) gene is an incomplete x (female) gene, that is, has an incomplete set of chromosomes.
It should be said, though, that the male has one glaring area of superiority over the female--public relations.
(He has done a brilliant job of convincing millions of women that men are women and women are men.)
The male, because of his obsession to compensate for not being female combined with his inability to relate and to feel compassion, has made of the world a shitpile.
Since he has no compassion or ability to empathize or identify, proving his manhood is worth an endless number of lives, including his own--his own life being worthless, he would rather go out in a blaze of glory than plod grimly on for fifty more years.
It is the increase of fatherhood, resulting from the increased and widespread affluence that fatherhood needs in order to thrive, that has caused the general increase of mindlessness and the decline of women in the United States since the 1920s.
The close association of affluence with fatherhood has led, for the most part, to only the wrong girls, namely, the "privileged" middle-class girls, getting "educated".
The effect of fathers, in sum, has been to corrode the world with maleness.
The male has a negative Midas touch--everything he touches turns to shit.
The reduction to animals of the women of the most backward segment of society--the "privileged, educated" middle-class, the backwash of humanity--where Daddy reigns supreme, has been so thorough that they try to groove on labor pains and lie around in the most advanced nation in the world in the middle of the twentieth century with babies chomping away on their tits.
He has no deep-seated individuality, which stems from what intrigues you, what outside yourself absorbs you, what you're in relation to.
*Prevention of Privacy:* Although the male, being ashamed of what he is and of almost everything he does, insists on privacy and secrecy in all aspects of his life, he has no real *regard* for privacy.
Trapped inside himself, emotionally isolated, unable to relate, the male has a horror of civilization, people, cities, situations requiring an ability to understand and relate to people.
The "hippie" babbles on about individuality, but has no more conception of it than any other man.
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.
The farthest out male is the drag queen, but he, although different from most men, is exactly like all other drag queens; like the functionalist, he has an identity--he is a female.
On the contrary, the male has a vested interest in ignorance; he knows that an enlightened, aware female population will mean the end of him.
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.
The male "artistic" aim being, not to communicate (having nothing inside him, he has nothing to say), but to disguise his animalism, he resorts to symbolism and obscurity ("deep" stuff).
The lecherous male excited the lustful female; he has to--when the female transcends her body, rises above animalism, the male, whose ego consists of his cock, will disappear.
*Distrust:* Unable to empathize or feel affection or loyalty, being exclusively out for himself, the male has no sense of fair play; cowardly, needing constantly to pander to the female to win her approval, that he is helpless without, always on edge lest his animalism, his maleness be discovered, always needing to cover up, he must lie constantly; being empty, he has no honor or integrity--he doesn't know what those words mean.
*Ugliness:* Being totally sexual, incapable of cerebral or aesthetic responses, totally materialistic and greedy, the male, besides inflicting on the world "Great Art", has decorated his unlandscaped cities with ugly buildings (both inside and out), ugly decors, billboards, highways, cars, garbage trucks and, most notably, his own putrid self.
The institution of computers will be delayed interminably under the male control system, since the male has a horror of being replaced by machines.
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.
As for the issue of whether or not to continue to reproduce males, it doesn't follow that because the male, like disease, has always existed among us that he should continue to exist.
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 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.
Feminist Principles of the Internet [EN] (2016)
We recognise that the issue of pornography online has to do with agency, consent, power and labour.
Feminist Principles of the Internet [EN] (2016)
This includes being able to access all our personal data and information online, and to be able to exercise control over this data, including knowing who has access to it and under what conditions, and the ability to delete it forever.
Cyberfeminism is not [EN+DE+NL+FR] (1997)
100. cyberfeminism has not only one language.
Cyberwitches Manifesto [EN] (2019)
The very technologies that was reason to dream of new forms of political empowerment has turned out to be the means of surveillance and control for everybody.
Bitch Mutant Manifesto [EN] (1996)
Simulation has its limits.