Cross-readings along the axes of in:
TO DEMAND WAGES FOR FACEBOOK IS TO MAKE IT VISIBLE THAT OUR OPINIONS AND EMOTIONS HAVE ALL BEEN DISTORTED FOR A SPECIFIC FUNCTION ONLINE, AND THEN HAVE BEEN THROWN BACK AT US AS A MODEL TO WHICH WE SHOULD ALL CONFORM IF WE WANT TO BE ACCEPTED IN THIS SOCIETY.
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 ARE SEEN AS USERS OR POTENTIAL FRIENDS, NOT WORKERS IN STRUGGLE.
WE MUST ADMIT THAT CAPITAL HAS BEEN VERY SUCCESSFUL IN HIDING OUR WORK.
THE DIFFICULTIES AND AMBIGUITIES IN DISCUSSING WAGES FOR FACEBOOK STEM FROM THE REDUCTION OF WAGES FOR FACEBOOK TO A THING, A LUMP OF MONEY, INSTEAD OF VIEWING IT AS A POLITICAL PERSPECTIVE.
TO VIEW WAGES FOR FACEBOOK AS A THING RATHER THAN A PERSPECTIVE IS TO DETACH THE END RESULT OF OUR STRUGGLE FROM THE STRUGGLE ITSELF AND TO MISS ITS SIGNIFICANCE IN DEMYSTIFYING AND SUBVERTING THE ROLE TO WHICH WE HAVE BEEN CONFINED IN CAPITALIST SOCIETY.
IF WE TAKE WAGES FOR FACEBOOK AS A POLITICAL PERSPECTIVE, WE CAN SEE THAT STRUGGLING FOR IT IS GOING TO PRODUCE A REVOLUTION IN OUR LIVES AND IN OUR SOCIAL POWER.
THE WAGE GIVES THE IMPRESSION OF A FAIR DEAL: YOU WORK AND YOU GET PAID, HENCE YOU AND YOUR BOSS ARE EQUAL; WHILE IN REALITY THE WAGE, RATHER THAN PAYING FOR THE WORK YOU DO, HIDES ALL THE UNPAID WORK THAT GOES INTO PROFIT.
IN THIS SENSE, IT IS MORE APT TO COMPARE THE STRUGGLE OF WOMEN FOR WAGES THAN THE STRUGGLE OF MALE WORKERS IN THE FACTORY FOR MORE WAGES.
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.
IN FACT, TO DEMAND WAGES FOR FACEBOOK DOES NOT MEAN TO SAY THAT IF WE ARE PAID WE WILL CONTINUE TO DO 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 must take over the means of production in order to create our own moanings.
BECAUSE we recognize fantasies of Instant Macho Gun Revolution as impractical lies meant to keep us simply dreaming instead of becoming our dreams AND THUS seek to create revolution in our own lives every single day by envisioning and creating alternatives to the bullshit christian capitalist way of doing things.
BECAUSE we want and need to encourage and be encouraged in the face of all our own insecurities, in the face of beergutboyrock that tells us we can't play our instruments, in the face of "authorities" who say our bands/zines/etc are the worst in the US and BECAUSE we don't wanna assimilate to someone else's (boy) standards of what is or isn't.
BECAUSE we are interested in creating non-heirarchical ways of being AND making music, friends, and scenes based on communication + understanding, instead of competition + good/bad categorizations.
BECAUSE doing/reading/seeing/hearing cool things that validate and challenge us can help us gain the strength and sense of community that we need in order to figure out how bullshit like racism, able-bodieism, ageism, speciesism, classism, thinism, sexism, anti-semitism and heterosexism figures in our own lives.
BECAUSE we hate capitalism in all its forms and see our main goal as sharing information and staying alive, instead of making profits of being cool according to traditional standards.
BECAUSE we are unwilling to let our real and valid anger be diffused and/or turned against us via the internalization of sexism as witnessed in girl/girl jealousism and self defeating girltype behaviors.
In gynecology particular case, it's reach an inquisitive, paternalistic and fascistic attitudes.
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.
not even phd`s in microbiologic surgery to generate accurate and self-aware diagnosis.
I don't want to be forced to enter into their hygienist temples, in veiled body jails, in those fabrics of corporal standardization and sickness limited parameters.
I want glandular heretics, akelarres gynepunks, DIY abortive pots, midwife gangs, glitter abortions, spill placenta in every corner, hack analytic technics, ephemeral biolabs, DIT labs, hi-tech nursery secret meetings, black coats, chess coats.
Self blood donations & extract our own blood, and trough it like a furious volcanic river of our anger in the door of the fucking parlament!!
gynepunk's objective is to make emerge DIY-DIT accessible diagnosis labs and technics in extreme experimentation, down the rocks or elevators if is necesary.
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.
Hack and build our own ultrasound, endoscope or ecography devices in a low-cost way.
All this in a strict complementation with herbs and natural knowledges, oral traditions, submarine recipes, seeking with hunger generate superavit of DIY lubricants, anti-conceptives, open doula domains, savage caring of any visceral hands on technologies, as menstrual extraction, all elevated at maximun potential of common learning and radical self-body-power...!
gynepunk is based in scientific methodology and discipline and in the knowledge that comes thought the experience of each body, ancestral body wisdom, that's why documentation, memory in any form is essential!
in ANY format: visual treasures, sound mines, microscopic riddles, biologic cabinets, microbiologic growing centers, online seedbanks, fluids archives, fanzine-paper sms, oral decoding chorus, self vudu healing rituals.
Something that is Vital to share and spread in infinite pandemoniums.
--- Donna Haraway, "A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century," in Simians, Cyborgs and Women: The Reinvention of Nature (New York; Routledge, 1991), pp.49-181.
AN IRONIC DREAM OF A COMMON LANGUAGE FOR WOMEN IN THE INTEGRATED CIRCUIT.
The cyborg is a matter of fiction and lived experience that changes what counts as women's experience in the late twentieth century.
Modern medicine is also full of cyborgs, of couplings between organism and machine, each conceived as coded devices, in an intimacy and with a power that was not generated in the history of sexuality.
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.
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 stakes in the border war have been the territories of production, reproduction, and imagination.
This chapter is an argument for pleasure in the confusion of boundaries and for responsibility in their construction.
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.
As Zoe Sofoulis argues in her unpublished manuscript on Jacques Lacan, Melanie Klein, and nuclear culture, Lacklein, the most terrible and perhaps the most promising monsters in cyborg worlds are embodied in non-oedipal narratives with a different logic of repression, which we need to understand for our survival.
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.
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.
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.
The cyborg skips the step of original unity, of identification with nature in the Western sense.
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.
The relationships for forming wholes from parts, including those of polarity and hierarchical domination, are at issue in the cyborg world.
Unlike the hopes of Frankenstein's monster, the cyborg does not expect its father to save it through a restoration of the garden; that is, through the fabrication of a heterosexual mate, through its completion in a finished whole, a city and cosmos.
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.
By the late twentieth century in United States scientific culture, the boundary between human and animal is thoroughly breached.
Biology and evolutionary theory over the last two centuries have simultaneously produced modern organisms as objects of knowledge and reduced the line between humans and animals to a faint trace re-etched in ideological struggle or professional disputes between life and social science.
Biological-determinist ideology is only one position opened up in scientific culture for arguing the meanings of human animality.
The cyborg appears in myth precisely where the boundary between human and animal is transgressed.
Bestiality has a new status in this cycle of marriage exchange.
Precybernetic machines could be haunted; there was always the spectre of the ghost in the machine.
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.
In short, the certainty of what counts as nature -- a source of insight and promise of innocence -- is undermined, probably fatally.
Pop physics books on the consequences of quantum theory and the indeterminacy principle are a kind of popular scientific equivalent to Harlequin romances* as a marker of radical change in American white heterosexuality: they get it wrong, but they are on the right subject.
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.
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.
Our best machines are made of sunshine; they are all light and clean because they are nothing but signals, electromagnetic waves, a section of a spectrum, and these machines are eminently portable, mobile -- a matter of immense human pain in Detroit and Singapore.
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.
The nimble fingers of 'Oriental'women, the old fascination of little Anglo-Saxon Victorian girls with doll's houses, women's enforced attention to the small take on quite new dimensions in this world.
Ironically, it might be the unnatural cyborg women making chips in Asia and spiral dancing in Santa Rita jail* whose constructed unities will guide effective oppositional strategies.
One of my premises is that most American socialists and feminists see deepened dualisms of mind and body, animal and machine, idealism and materialism in the social practices, symbolic formulations, and physical artefacts associated with 'high technology' and scientific culture.
But a slightly perverse shift of perspective might better enable us to contest for meanings, as well as for other forms of power and pleasure in technologically mediated societies.
From one perspective, a cyborg world is about the final imposition of a grid of control on the planet, about the final abstraction embodied in a Star Wars apocalypse waged in the name of defence, about the final appropriation of women's bodies in a masculinist orgy of war (Sofia, 1984).
From another perspective, a cyborg world might be about lived social and bodily realities in which people are not afraid of their joint kinship with animals and machines, not afraid of permanently partial identities and contradictory standpoints.
Cyborg unities are monstrous and illegitimate; in our present political circumstances, we could hardly hope for more potent myths for resistance and recoupling.
Fission Impossible is the name of the affinity group in my town.
)6 * A practice at once both spiritual and political that linked guards and arrested anti-nuclear demonstrators in the Alameda County jail in California in the early 1985.
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.
With the hard-won recognition of their social and historical constitution, gender, race, and class cannot provide the basis for belief in 'essential' unity.
There is not even such a state as 'being' female, itself a highly complex category constructed in contested sexual scientific discourses and other social practices.
And who counts as 'us' in my own rhetoric?
Which identities are available to ground such a potent political myth called 'us', and what could motivate enlistment in this collectivity?
For me - and for many who share a similar historical location in white, professional middle-class, female, radical, North American, mid-adult bodies - the sources of a crisis in political identity are legion.
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.
Unlike the 'woman' of some streams of the white women's movement in the United States, there is no naturalization of the matrix, or at least this is what Sandoval argues is uniquely available through the power of oppositional consciousness.
King criticizes the persistent tendency among contemporary feminists from different 'moments' or 'conversations' in feminist practice to taxonomize the women's movement to make one's own political tendencies appear to be the telos of the whole.
The politics of race and culture in the US women's movements are intimately interwoven.
The theoretical and practical struggle against unity-through-domination or unity-through in corporation ironically not only undermines the justifica-tions for patriarchy, colonialism, humanism, positivism, essentialism, scient-ism, and other unlamented -isms, but all claims for an organic or natural standpoint.
I think that radical and socialist/Marxist-feminisms have also undermined their/our own epistemological strategies and that this is a crucially valuable step in imagining possible unities.
It remains to be seen whether all 'epistemologies' as Western political people have known them fail us in the task to build effective affinities.
The acid tools of postmodernist theory and the constructive tools of ontological discourse about revolutionary subjects might be seen as ironic allies in dissolving Western selves in the interests of survival.
But with the loss of innocence in our origin, there is no expulsion from the Garden either.
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'.
In the fraying of identities and In the reflexive strategies for constructing them, the possibility opens up for weaving something other than a shroud for the day after the apocalypse that so prophetically ends salvation history.
Marxian socialism is rooted in an analysis of wage labour which reveals class structure.
Abstraction and illusion rule in knowledge, domination rules in practice.
In faithful filiation, socialist-feminism advanced by allying itself with the basic analytic strategies of Marxism.
In particular, women's labour In the household and women's activity as mothers generally (that is, reproduction In the socialist-feminist sense), entered theory on the authority of analogy to the Marxian concept of labour.
Marxist/socialist-feminism does not 'natur-alize' unity; it is a possible achievement based on a possible standpoint rooted in social relations.
The essentializing move is in the ontological structure of labour or of its analogue, women's activity.
It is factually and politically wrong to assimilate all of the diverse 'moments' or 'conversations' in recent women's politics named radical feminism to MacKinnon's version.
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.
In the realm of knowledge, the result of sexual objectification is illusion and abstraction.
However, a woman is not simply alienated from her product, but in a deep sense does not exist as a subject, or even potential subject, since she owes her existence as a woman to sexual appropriation.
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.
MacKinnon's radical theory of experience is totalizing in the extreme; it does not so much marginalize as obliterate the authority of any other women's political speech and action.
It is a totalization producing what Western patriarchy itself never succeeded in doing - feminists'consciousness of the non-existence of women, except as products of men's desire.
But in solving the problem of the contradictions of any Western revolutionary subject for feminist purposes, she develops an even more authoritarian doctrine of experience.
If my complaint about socialist/Marxian standpoints is their unintended erasure of polyvocal, unassimilable, radical difference made visible in anti-colonial discourse and practice, MacKinnon's intentional erasure of all difference through the device of the 'essential' nonexistence of women is not reassuring.
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.
Reproduction had different tones of meanings for the two tendencies, one rooted in labour, one in sex, both calling the consequences of domination and ignorance of social and personal reality 'false consciousness'.
Beyond either the diff~culties or the contributions in the argument of any one author, neither Marxist nor radical feminist points of view have tended to embrace the status of a partial explanation; both were regularly constituted as totalities.
There was no structural room for race (or for much else) in theory claiming to reveal the construction of the category woman and social group women as a unified or totalizable whole.
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.
In the 'Western' sense, the end of man is at stake.
It is no accident that woman disintegrates into women in our time.
I think we have been, at least through unreflective participation in the logics, languages, and practices of white humanism and through searching for a single ground of domination to secure our revolutionary voice.
But in the consciousness of our failures, we risk lapsing into boundless difference and giving up on the confusing task of making partial, real connection.
THE INFORMATICS OF DOMINATION In this attempt at an epistemological and political position, I would like to sketch a picture of possible unity, a picture indebted to socialist and feminist principles of design.
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.
Simultaneously material and ideological, the dichotomies may be expressed in the following chart of transitions from the comfortable old hierarchical dominations to the scary new networks I have called the informatics of domination: Representation.
Scientific management in home/factory.
Women in the Integrated Circuit.
Or both are revivified in the worlds charged with microelectronic and biotechnological politics.
In relation to objects like biotic components, one must not think In terms of essential properties, but In terms of design, boundary constraints, rates of flows, systems logics, costs of lowering constraints.
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.
Such reasoning will be unmasked as irrational, and ironically corporate executives reading Playboy and anti-porn radical feminists will make strange bedfellows in jointly unmasking the irrationalism.
Likewise for race, ideologies about human diversity have to be formulated in terms of frequencies of parameters, like blood groups or intelligence scores.
For liberals and radicals, the search for integrated social systems gives way to a new practice called 'experimental ethnography' in which an organic object dissipates in attention to the play of writing.
Any objects or persons can be reasonably thought of in terms of disassembly and reassembly; no 'natural' architectures constrain system design.
The financial districts in all the world's cities, as well as the exportprocessing and free-trade zones, proclaim this elementary fact of'late capitalism'.
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).
For example, control strategies applied to women's capacities to give birth to new human beings will be developed in the languages of population control and maximization of goal achievement for individual decision-makers.
Control strategies will be formulated in terms of rates, costs of constraints, degrees of freedom.
Human beings, like any other component or subsystem, must be localized in a system architecture whose basic modes of operation are probabilistic, statistical.
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.
Exchange in this world transcends the universal translation effected by capitalist markets that Marx analysed so well.
The privileged pathology affecting all kinds of components in this universe is stress communications breakdown (Hogness, 1983).
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 dichotomies between mind and body, animal and human, organism and machine, public and private, nature and culture, men and women, primitive and civilized are all in question ideologically.
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.
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.
In each case, solution to the key questions rests on a theory of language and control; the key operation is determining the rates, directions, and probabilities of flow of a quantity called 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.
In a sense, organisms have ceased to exist as objects of knowledge, giving way to biotic components, i.e., special kinds of information-processing devices.
The analogous moves in ecology could be examined by probing the history and utility of the concept of the ecosystem.
In the US gay men and intravenous drug users are the 'privileged' victims of an awful immune system disease that marks (inscribes on the body) confusion of boundaries and moral pollution (Treichler, 1987).
But these excursions into communications sciences and biology have been at a rarefied level; there is a mundane, largely economic reality to support my claim that these sciences and technologies indicate fundamental transforma-tions in the structure of the world for us.
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.
Communicadons sciences and biology are construcdons of natural-technical objects of knowledge in which the difference between machine and organism is thoroughly blurred; mind, body, and tool are on very intimate terms.
I have used Rachel Grossman's (1980) image of women in the integrated circuit to name the situation of women in a world so intimately restructured through the social relations of science and technology.
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.
White men in advanced industrial societies have become newly vulnerable to permanent job loss, and women are not disappearing from the job rolls at the same rates as men.
It is not simply that women in Third World countries are the preferred labour force for the science-based multinationals in the export-processing sectors, particularly in electronics.
In the prototypical Silicon Valley, many women's lives have been structured around employment In electronics-dependent jobs, and their intimate realities include serial heterosexual monogamy, negotiating childcare, distance from extended kin or most other forms of traditional community, a high likelihood of loneliness and extreme economic vulnerability as they age.
The ethnic and racial diversity of women in Silicon Valley structures a microcosm of conflicting differences in culture, family, religion, education, and language.
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.
Rather, the concept indicates that factory, home, and market are integrated on a new scale and that the places of women are crucial - and need to be analysed for differences among women and for meanings for relations between men and women in various situations.
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 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.
Teenage women in industrializing areas of the Third World increasingly find themselves the sole or major source of a cash wage for their families, while access to land is ever more problemadc.
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.
This is the context in which the projections for world-wide structural unemployment stemming from the new technologies are part of the picture of the homework economy.
As robodcs and related technologies put men out of work in 'developed' countries and exacerbate failure to generate male jobs in Third World 'development', and as the automated of fice becomes the rule even in labour-surplus countries, the feminization of work intensifies.
Black women in the United States have long known what it looks like to face the structural underemployment ('feminization') of black men, as well as their own highly vulnerable position in the wage economy.
It is no longer a secret that sexuality, reproduction, family, and community life are interwoven with this economic structure in myriad ways which have also differentiated the situations of white and black women.
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 new technologies affect the social relations of both sexuality and of reproduction, and not always in the same ways.
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.
Of course, who controls the interpretation of bodily boundaries in medical hermeneubcs is a major feminist issue.
The speculum served as an icon of women's claiming their bodies in the 1970S; that handcraft tool is inadequate to express our needed body politics in the negotiation of reality in the practices of cyborg reproduction.
Sex, sexuality, and reproduction are central actors in hightech myth systems structuring our imaginations of personal and social possibility.
An adequate socialist-feminist politics should address women in the privileged occupational categories, and particularly in the production of science and technology that constructs scientific-technical discourses, processes, and objects.
What kind of constitutive role in the production of knowledge, imagination, and practice can new groups doing science have?
Might there be ways of developing feminist science/technology politics in alliance with and-military science facility conversion action groups?
Many sciendfic and technical workers in Silicon Valley, the high-tech cowboys included, do not want to work on military science.
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?
WOMEN IN THE INTEGRATED CIRCUIT Let me summarize the picture of women's historical locations IN advanced industrial societies, as these positions have been restructured partly through the social relations of science and technology.
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 prefer a network ideological image, suggesting the profusion of spaces and identities and the permeability of boundaries in the personal body and in the body politic.
So let me return to the earlier image of the informatics of domination and trace one vision of women's 'place' in the integrated circuit, touching only a few idealized social locations seen primarily from the point of view of advanced capitalist societies: Home, Market, Paid Work Place, State, School, Clinic-Hospital, and Church.
Each of these idealized spaces is logically and practically implied in every other locus, perhaps analogous to a holographic photograph.
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.
However, there is no 'place' for women in these networks, only geometries of difference and contradiction crucial to women's cyborg identities.
The task is to survive in the diaspora.
Market: Women's continuing consumption work, newly targeted to buy the profusion of new production from the new technologies (especially as the competitive race among industrialized and industrializing nations to avoid dangerous mass unemployment necessitates finding ever bigger new markets for ever less clearly needed commodities); bimodal buying power, coupled with advertising targeting of the numerous affluent groups and neglect of the previous mass markets; growing importance of informal markets in labour and commodities parallel to high-tech, affluent market structures; surveillance systems through electronic funds transfer; intensified market abstraction (commodification) of experience, resulting in ineffective utopian or equivalent cynical theories of community; extreme mobility (abstraction) of marketing/financing systems; interpenetration of sexual and labour markets; intensified sexualization of abstracted and alienated consumption.
Paid Work Place: Continued intense sexual and racial division of labour, but considerable growth of membership in privileged occupational categories for many white women and people of colour; impact of new technologies on women's work in clerical, service, manufacturing (especially textiles), agriculture, electronics; international restructuring of the working classes; development of new time arrangements to facilitate the homework economy (flex time, part time, over time, no time); homework and out work; increased pressures for two-tiered wage structures; significant numbers of people in cash-dependent populations world-wide with no experience or no further hope of stable employment; most labour 'marginal' or 'feminized'.
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.
Church: Electronic fundamentalist 'super-saver' preachers solemnizing the union of electronic capital and automated fetish gods; intensified importance of churches in resisting the militarized state; central struggle over women's meanings and authority in religion; continued relevance of spirituality, intertwined with sex and health, in political struggle.
For example, the efforts to develop forms of collecdve struggle for women in paid work, like SEIU's District 925,* should be a high priority for all of us.
These efforts also are providing understanding of a more comprehensive kind of labour organization, involving community, sexuality, and family issues never privileged in the largely white male industrial unions.
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.
It is crucial to remember that what is lost, perhaps especially from women's points of view, is often virulent forms of oppression, nostalgically naturalized in the face of current violation.
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.
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.
In tensifications of hardship experienced world-wide In connection with the social relations of science and technology are severe.
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.
There are more grounds for hope in focusing on the contradictory effects of politics designed to produce loyal American technocrats, which also produced large numbers of dissidents, than in focusing on the present defeats.
We do not need a totality in order to work well.
In that sense, dialectics too is a dream language, longing to resolve contradiction.
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.
I am indebted in this story to writers like Joanna Russ, Samuel R. Delany, John Varley, James Tiptree, Jr, Octavia Butler, Monique Wittig, and Vonda McIntyre.
These are our story-tellers exploring what it means to be embodied in high-tech worlds.
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.
In that sense they are part of the cyborg world.
But there are also great riches for feminists in explicitly embracing the possibilides inherent in the breakdown of clean disdnctions between organism and machine and similar distinctions structuring the Western self.
I look briefly at two overlapping groups of texts for their insight into the construction of a potentially helpful cyborg myth: constructions of women of colour and monstrous selves in feminist science fiction.
Earlier I suggested that 'women of colour' might be understood as a cyborg idendty, a potent subjecdvity synthesized from fusions of outsider identities and in the complex political-historical layerings of her 'biomythography', Zami (Lorde, 1982; King, 1987a, 1987b).
There are material and cultural grids mapping this potential, Audre Lorde (1984) captures the tone in the title of her Sister Outsider.
In my political myth, Sister Outsider is the offshore woman, whom US workers, female and feminized, are supposed to regard as the enemy prevendug their solidarity, threatening their security.
Onshore, inside the boundary of the United States, Sister Outsider is a potential amidst the races and ethnic identities of women manipulated for division, competition, and exploitation in the same industries.
Young Korean women hired in the sex industry and in electronics assembly are recruited from high schools, educated for the integrated circuit.
Literacy, especially in English, distinguishes the 'cheap' female labour so attractive to the multinationals.
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.
In retelling origin stories, cyborg authors subvert the central myths of origin of Western culture.
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.
Cherrie Moraga (1983) in Loving in the War Years explores the themes of identity when one never possessed the original language, never told the original story, never resided in the harmony of legitimate heterosexuality in the garden of culture, and so cannot base identity on a myth or a fall from innocence and right to natural names, mother's or father's.
Moraga's writing, her superb literacy, is presented in her poetry as the same kind of violation as Malinche's mastery of the conqueror's language -- a violation, an illegitimate production, that allows survival.
That is why cyborg politics insist on noise and advocate pollution, rejoicing in the illegitimate fusions of animal and machine.
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.
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.
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.
In this plot women are imagined either better or worse off, but all agree they have less selflhood, weaker individuation, more fusion to the oral, to Mother, less at stake In masculine autonomy.
But there is another route to having less at stake in masculine autonomy, a route that does not pass through Woman, Primitive, Zero, the Mirror Stage and its imaginaw.
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.
Sumival is the stakes in this play of readings.
To recapitulate, certain dualisms have been persistent in Western traditions; they have all been systemic to the logics and practices of domination of women, people of colour, nature, workers, animals - in short, domination of all constituted as others, whose task is to mirror the self.
To be One is to be autonomous, to be powerful, to be God; but to be One is to be an illusion, and so to be involved in a dialectic of apocalypse with the other.
High-tech culture challenges these dualisms in intriguing ways.
It is not clear who makes and who is made in the relation between human and machine.
It is not clear what is mind and what body in machines that resolve into coding practices.
In so far as we know ourselves In both formal discourse (for example, biology) and In daily practice (for example, the homework economy In the integrated circuit), we find ourselves to be cyborgs, hybrids, mosaics, chimeras.
There is no fundamental, ontological separation in our formal knowledge of machine and organism, of technical and organic.
The replicant Rachel in the Ridley Scott film Blade Runner stands as the image of a cyborg culture's fear, love, and confusion.
Gender, sexuality, embodiment, skill: all were reconstituted in the story.
For us, in imagination and in other practice, machines can be prosthetic devices, intimate components, friendly selves.
Katie King clarifies how pleasure in reading these fictions is not largely based on idendfication.
John Varley constructs a supreme cyborg in his arch-feminist exploration of Gaea, a mad goddessplanet-trickster-old woman-technological device on whose surface an extraordinary array of post-cyborg symbioses are spawned.
Octavia Butler writes of an African sorceress pithug her powers of transformation against the genetic manipulations of her rival (Wild Seed), of dme warps that bring a modern US black woman into slavery where her actions in relation to her white master-ancestor determine the possibility of her own birth (Kindred), and of the illegidmate insights into idendty and community of an adopted cross-species child who came to know the enem' as self (Survivor).
In Dawn (1987), the first instalment of a series called Xenogenesis, Butler tells the story of Lilith Iyapo, whose personal name recalls Adam's first and repudiated wife and whose family name marks her status as the widow of the son of Nigerian immigrants to the US.
It is a novel that interrogates reproductive, linguishc, and nuclear politics in a mythic field structured by late twentieth-century race and gender.
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.
In a fiction where no character is 'simply' human, human status is highly problematic.
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.
Radu Dracul survives a virus-caused plague in his outerworld planet to find himself with a time sense that changes the boundaries of spatial perception for the whole species.
All the characters explore the limits of language; the dream of communicating experience; and the necessity of limitation, partiality, and indmacy even in this world of protean transformation and connection.
Superluminal stands also for the defining contradictions of a cyborg world in another sense; it embodies textually the intersection of feminist theory and colonial discourse in the science fiction I have alluded to in this chapter.
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.
From an Australian feminist sensitivity, Sofoulis remembered more readily McIntyre's role as writer of the adventures of Captain Kirk and Spock in TV's Star Trek series than her rewriting the romance in Superluminal.
Monsters have always defined the limits of community in Western imaginations.
Unseparated twins and hermaphrodites were the confused human material in early modern France who grounded discourse on the natural and supernatural, medical and legal, portents and diseases -- all crucial to establishing modern identity.
Cyborg monsters in feminist science fiction define quite different political possibilities and limits from those proposed by the mundane fiction of Man and Woman.
A cyborg body is not innocent; it was not born in a garden; it does not seek unitary identity and so generate antagonistic dualisms without end (or until the world ends); it takes irony for granted.
In tense pleasure In skill, machine skill, ceases to be a sin, but an aspect of embodiment.
Up till now (once upon a time), female embodiment seemed to be given, organic, necessary; and female embodiment seemed to mean skill in mothering and its metaphoric exten-sions.
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.
There is no drive in cyborgs to produce total theory, but there is an intimate experience of boundaries, their construction and deconstruction.
There is a myth system waiting to become a political language to ground one way of looking at science and technology and challenging the informatics of domination-- in order to act potently.
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.
It is an imagination of a feminist speaking in tongues to strike fear into the circuits of the supersavers of the new right.
Though both are bound in the spiral dance, I would rather be a cyborg than a goddess.
But in humanity as in nature there are some moments more propitious for such a flowering.
In the summers of humanity, when the terrain is burned by the sun, geniuses and heroes abound.
We are at the beginning of a springtime; we are lacking in solar profusion, that is, a great deal of spilled blood.
Women are no more responsible than men for the way the really young, rich in sap and blood, are getting mired down.
It is the same way with any collectivity and any moment in humanity, just as it is with individuals.
The fecund periods, when the most heroes and geniuses come forth from the terrain of culture in all its ebullience, are rich in masculinity and femininity.
Those periods that had only wars, with few representative heroes because the epic breath flattened them out, were exclusively virile periods; those that denied the heroic instinct and, turning toward the past, annihilated themselves in dreams of peace, were periods in which femininity was dominant.
What is most lacking in women as in men is virility.
To restore some virility to our races so benumbed in femininity, we have to train them in virility even to the point of brute animality.
But we have to impose on everyone, men and women who are equally weak, a new dogma of energy in order to arrive at a period of superior humanity.
But in the period of femininity in which we are living, only the contrary exaggeration is healthy: we have to take the brute animal for a model.
… Enough of those women, the octopuses of the hearth, whose tentacles exhaust men’s blood and make children anemic, women in carnal love who wear out every desire so it cannot be renewed!
Because she is totally lacking in measure, she is bound to become too wise, too pacifist, too good during a sleepy period of humanity.
It’s the same woman who, in the same period, according to the ambient ideas grouped around the day’s event, lies down on the tracks to keep the soldiers from leaving for the war or then rushes to embrace the victorious champion.
She’s the most fruitful conquest of all, the most enthusiastic, who, in her turn, will increase our followers.
But shout a new message at her, or some war cry, and then, joyously riding her instinct again, she will go in front of you toward unsuspected conquests.
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.
In my Poems of Pride and In Thirst and Mirages, I have renounced Sentimentalism as a weakness to be scorned because it knots up the strength and makes it static.
Equal in front of life, these two women complete each other.
For the fatal sacrifice of blood, while men are in charge of wars and battles, procreate, and among your children, as a sacrifice to heroism, take Fate’s part.
Don’t raise them for yourself, that is, for their diminishment, but rather, in a wide freedom, for a complete expansion.Instead of reducing man to the slavery of those execrable sentimental needs, incite your sons and your men to surpass themselves.You are the ones who make them.
--- At this point in time we believe a radical change in politics and the world socioeconomic system is needed in order to achieve a new balanced ecology and this radical change should start with a shifting of agency: we ask for the main agency to be shifted to the feminine principle – which we do not understand as excluding masculinity but as referring to a history of incorporating it and mobilizing it in a different way than the traditional patriarchal mobilization for violence: an emphasis on complementarity rather than antagonism, on resolutions of peace rather than militarism, on efforts directed towards construction, care and emancipatory exploration rather than destruction.
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 brutal reality of the female condition in general is its intrinsic physical vulnerability.
We support an empowering of women that is founded on a desired change of paradigm, where weakness is understood and respected as a valuable condition in itself, and at the same time on the possibility, accepted and detabooed, of technological transformations of the human body towards hybrid forms such as the cyborg.
We believe in the possibility of infinitely expanding and shifting bodily configurations and consciousness.
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.
3.. A radical left has to oppose physical violence in conjunction with the opposition to economic or symbolic violence.
Jobs in the arms industry or trade are feeding several families while destroying thousands others.
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.
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.
Any time spent on “revealing” the more subtle or more flagrant inconsistencies of this system’s adepts is a time lost in achieving a better present and future.
We must spare energy and unite forces in providing for this better future as of now.
.” (Shulamith Firestone) Also, capitalism in itself cannot be extracted and separated from discussions around all conservative politics and conservative views, as we have understood that neoliberalism is not truly liberal but a rather paradoxical mix of advocacy for economic “freedom” and racist, sexist and conservative extrapolations of nuclear family/dynasty values.
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.
Communities should be self-governed, in the interest of the communities (as well as of all the individuals that are part of them).
Everyone should have the right of free movement, in the spirit of a universal citizenship.
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.
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.
Development of technology must be pursued in agreement with the respect for nature and its limits and it must not be submitted to private interests or corporate profit.
Cyberfeminist manifesto for the 21st century [EN] (1991)
we believe in jouissance madness holiness and poetry.
Cyberfeminist manifesto for the 21st century [EN] (1991)
probing the visceral temple we speak in tongues.
In the beginning there was noise.
he wandered the planes of phosphor burn -in, rubbed away dead pixels and now makes performances based on the cracking of LCD screens.
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.
They do not work in (binary) opposition to what is inside the flows (the normal uses of the computer) but practice their art on the border of these flows.
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.
Etymologically, the term “noise” refers to states of aggression, alarm and powerful sound phenomena in nature ('rauschen'), such as storm, thunder and the roaring sea.
Noise thus exists as a paradox; while it is often negatively defined, it is also a positive, generative quality (that is present in any communication medium).
For a moment I am shocked, lost and in awe, asking myself what this other utterance is, how was it created.
Use bends and breaks as a metaphor for difference As an artist, I find catharsis in disintegration, ruptures and cracks.
Even so, to me, the word ‘glitch’ in ‘glitch art’ means something slightly different than the term ‘glitch’.
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.
The procedural essence of glitch art is opposed to conservation; the shocking experience, perception and understanding of what a glitch is at one point in time, cannot be preserved to a future time.
This can for instance result into a plug -in, a filter or a whole new 'glitching software'.
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.
As a result, an abundance of designations like databending, datamoshing and circuitbending have come to existence, which in fact all refer to similar practices of breaking flows within different technologies or platforms.
Unfortunately, these kinds of terms are misleading because in glitch art ‘post’ actually often means a reaction to a primer form.
But to act against something does not mean to move away from it completely - in fact a reaction also prolongs a certain way or mode (at least as a reference).
On the one hand, these aesthetics media show a medium in a critical state (a ruined, unwanted, not recognized, accidental and horrendous state).
These glitching technologies create an acousmatic videoscape in which I can perceive an output outside of my goggles of immediacy, transparency speed and usability.
In the acousmatic videoscape, the critical trans-media aesthetics reflect on the perception of technology and its messages; they create an opportunity for self reflexivity, self critique and self expression.
In the acousmatic videoscape synesthesia exists not just as a metaphor for transcoding one medium upon another (with a new algorithm), but as a conceptually driven meeting of the visual and the sonic within the newly uncovered quadrants of technology.
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.
The moment of one’s participation in sexual activity online where the myth of AFK (“Away From Keyboard”) and IRL ( in Real Life”) that comprise the two sides of Jurgenson’s digital dualismduality collapse, and, in the collapse, realize their dazzling potential.
In Chris Baraniuk’s “Feedback, White Noise and Glitches: Cyberspace Strikes Back”, Baraniuk observes, “Glitches, feedback, whitenoise, interference, static—although these may not be the final frontier, they are demonstrably—for now—the edge,” further noting that, “.
remind us that what we see on a screen is subject to a special kind of entropy which does not exist in the physical world .
Digital dualism’s IRL is juxtaposed with AFK, a falsehood, for sure—the rapidly waning notion that there are somehow two selves, operating in isolation from one another, rather than one continuous self, two sides of a vivacious equation looped together in a continual narrative of daily living and human existence.
When watching media online, it is the rainbowed spinning wheel, the pixilated hiccup, the frozen screen, or the buffering signal that acts as a fissure, that jars us into recognition of the separation of our physical selves from the body that immerses itself in fantasy when participating in sexual activity online.
Yet, simultaneously, it is also the glitch that prompts us to “choose-our-own-adventure”, to finish the story, and, in doing so, to acknowledge that when the mediation of digital space fails us, albeit briefly, we continue right where we left off, taking the revolution offline, but not out of body, thereby demonstrating the fallacy of the digital dualist dialectic.
An immersive différence, in the purest sense of the French translation—both “difference” and “defer” alike.
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.
Urban Dictionary defines it as “an error in a structured system”; Dictionary.com defines it as “a defect or malfunction in a machine or plan”.
In a society that conditions the public to find discomfort or outright fear In the errors and malfunctions of our socio-cultural mechanics—illicitly and implicitly encouraging an ethos of “Don’t rock the boat!”—a “glitch” becomes an apt metonym.
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 is a correction to the “machine”, and, in turn, a positive departure.
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.
“Glitch” is conjectured as finding its etymological roots in the Yiddish glitch (“slippery area”) or perhaps German glitschen (“to slip, slide”); it is this slip and slide that the glitch makes plausible, a swim in the liminal, a trans-formation, across selfdoms.
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.
As bodies, we are an extended narrative, eternal in our geographies, imbued with unexpected fissures that cause us to re-present ourselves, and, in doing so, see ourselves again, in new lights and explorations.
The first step to subverting a system is accepting that that system will remain in place; that said, the glitch says fuck your systems!
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.
It is a long road ahead, we are in beta, yet the necessary “malfunction” is well under way.
Her writing can be found in ArtSlant, berfrois, DIS, Canteen, Guernica, and more.
users caught in the static blitz of carrier fire.
seize in postreal epileptic bliss.
Sucked in, down through a vortex of banality.
Identity explodes in multiple morphings and infiltrates the system at root.
Unnameable parts of no whole short circuit the code recognition programs flipping surveillance agents into hyperdrive which spew out millions of bits of corrupt data as they seize in fits of schizophrenic panic and trip on terror.
The pleasure's in the dematerialisation.
The tingling sensation in the tips of your fingers are my synapses responding to your touch.
Don't ever stop fingering my suppurating holes, extending my boundary but in cipherspace there are no bounds.
BUT IN SPIRALSPACE THERE IS NO THEY.
upload me in yr shiny shiny PVC future.
Floating in ether, my body implodes.
--- Life in this society being, at best, an utter bore and no aspect of society being at all relevant to women, there remains to civic-minded, responsible, thrill-seeking females only to overthrow the government, eliminate the money system, institute complete automation and destroy the male sex.
In other words, the male is an incomplete female, a walking abortion, aborted at the gene stage.
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.
He is trapped in a twilight zone halfway between humans and apes, and is far worse off than the apes because, unlike the apes, he is capable of a large array of negative feelings--hate, jealousy, contempt, disgust, guilt, shame, doubt--and moreover he is *aware* or what he is or isn't.
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.
Women, in other words, don't have penis envy; men have pussy envy.
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.
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.
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.
Females crave absorbing, emotionally satisfying, meaningful activity, but lacking the opportunity or ability for this, they prefer to idle and waste away their time in ways of their own choosing--sleeping, shopping, bowling, shooting pool, playing cards and other games, breeding, reading, walking around, daydreaming, eating, playing with themselves, popping pills, going to the movies, getting analyzed, traveling, raising dogs and cats, lolling on the beach, swimming, watching T.V., listening to music, decorating their houses, gardening, sewing, nightclubbing, dancing, visiting, "improving their minds" (taking courses), and absorbing "culture" (lectures, plays, concerts, "arty" movies).
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.
And in three years time you'd have 300 trillion dollars!!!
His daughter, in addition, he wants sexually--he gives her *hand* in marriage; the other part is for him.
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.
Never getting one's way leads to lack of self-confidence in one's ability to cope with the world and to a passive acceptance of the status quo.
Emotionally diseased Daddy doesn't love his kids; he approves of them--if they're "good", that is, if they're nice, "respectful", obedient, subservient to his will, quiet and not given to unseemly displays of temper that would be most upsetting to Daddy's easily disturbed male nervous system- -in other words, if they're passive vegetables.
Fear of anger and hatred combined with a lack of self-confidence in one's ability to cope with and change the world, or even to affect in the slightest way one's own destiny, leads to a mindless belief that the world and most people in it are nice and that the most banal, trivial amusements are great fun and deeply pleasurable.
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 effect of fathers, in sum, has been to corrode the world with maleness.
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.
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.
It's not for the kids' sake, though, that the "experts" tell women that Mama should stay home and grovel in animalism, but for Daddy's; the tit's for Daddy to hang onto; the labor pains for Daddy to vicariously groove on (half dead, he needs awfully strong stimuli to make him respond).
He has no deep-seated individuality, which stems from what intrigues you, what outside yourself absorbs you, what you're in relation to.
Completely self-absorbed, capable of being in relation only to their bodies and physical sensations, males differ from each other only to the degree and in the ways they attempt to defend against their passivity and against their desire to be female.
So he denies it in her and proceeds to define everyone in terms of his or her function or use, assigning to himself, of course, the most important functions--doctor, president, scientist--thereby providing himself with an identity, if not individuality, and tries to convince himself and women (he's succeeded best at convincing women) that the female function is to bear and raise children and to relax, comfort and boost the ego of the male; that her function is such as to make her interchangeable with every other female.
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.
*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.
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.
So, like a scared rabbit, he scurries off, dragging Daddy's little asshole along with him to the wilderness, the suburbs, or, in the case of the "hippie"--he's way out, Man!
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.
In the name of sharing and co-operation, he forms the commune or tribe, which, for all its togetherness and partly because of it (the commune, being an extended family, is an extended violation of the females' rights, privacy and sanity) is no more a community than normal "society".
A true community consists of individuals--not mere species members, not couples--respecting each other's individuality and privacy, at the same time interacting with each other mentally and emotionally--free spirits in free relation to each other-and co-operating with each other to achieve common ends.
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.
*Conformity:* Although he wants to be an individual, the male is scared of anything in himself that is the slightest bit different from other men; it causes him to suspect that he's not really a "Man", that he's passive and totally sexual, a highly upsetting suspicion.
Differentness in other men, as well as in himself, threatens him; it means they're fags whom he must at all costs avoid, so he tries to make sure that all other men conform.
*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.
For a man, having no ability to empathize with others and being totally sexual, "wrong" is sexual "license" and engaging in "deviant" ("unmanly") sexual practices, that is, not defending against his passivity and total sexuality which, if indulged, would destroy "civilization", since "civilization" is based entirely on the male need to defend himself against these characteristics.
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.
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.
We're at that stage now; if women don't get their asses in gear fast, we may very well all die.
Daddy's Girl, passive, adaptable, respectful of and in awe of the male, allows him to impose his hideously dull chatter on her.
This is not too difficult for her, as the tension and anxiety, the lack of cool, the insecurity and self-doubt, the unsureness of her own feelings and sensations that Daddy instilled in her make her perceptions superficial and render her unable to see that the male's babble is a babble; like the aesthete "appreciating" the blob that's labeled "Great Art", she believes she's grooving on what bores the shit out of her.
Trained from early childhood in niceness, politeness and "dignity", in pandering to the male need to disguise his animalism, she obligingly reduces her "conversation" to small talk, a bland insipid avoidance of any topic beyond the utterly trivial--or, if "educated", to "intellectual" discussion, that is, impersonal discoursing on irrelevant abstractions--the Gross National Product, the Common Market, the influence of Rimbaud on symbolist painting.
So adept is she at pandering that it eventually becomes second nature and she continues to pander to men even when in the company of other females only.
In short, contempt is the order of the day.
Even among groovy females deep friendships seldom occur in adulthood, as almost all of them are either tied up with men in order to survive economically, or bogged down in hacking their way through the jungle and in trying to keep their heads above the amorphous mass.
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.
Our "society" provides practically no opportunity to engage in such activities.
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.
The vast majority of people, particularly the "educated" ones, lacking faith in their own judgment, humble, respectful of authority ("Daddy knows best" is translated into adult language as "Critic knows best", "Writer knows best", "Ph.D knows best"), are easily conned into believing that obscurity, evasiveness, incomprehensibility, indirectness, ambiguity and boredom are marks of depth and brilliance.
Appreciating is the sole diversion of the "cultivated"; passive and incompetent, lacking imagination and wit, they must try to make do with that; unable to create their own diversions, to create a little world of their own, to affect in the smallest way their environments, they must accept what's given; unable to create or relate, they spectate.
Absorbing "culture" is a desperate, frantic attempt to groove in an ungroovy world, to escape the horror of a sterile, mindless existence.
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.
The veneration of "Art" and "Culture"--besides leading many women into boring, passive activity that distracts from more important and rewarding activities, from cultivating active abilities--allows the "artist" to be set up as one possessing superior feelings, perceptions, insights and judgments, thereby undermining the faith of insecure women in the value and validity of their own feelings, perceptions, insights and judgments.
A "male artist" is a contradiction in terms.
The true artist is every self-confident, healthy female, and in a female society the only Art, the only Culture, will be conceited, kookie, funky females grooving on each other and on everything else in the universe.
And the more mindless the woman, the more deeply embedded in the male "culture", in short, the nicer she is, the more sexual she is.
The nicest women in our "society" are raving sex maniacs.
On the other hand, those females least embedded in the male "Culture", the least nice, those crass and simple souls who reduce fucking to fucking, who are too childish for the grown-up world of suburbs, mortgages, mops and baby shit, too selfish to raise kids and husbands, too uncivilized to give a shit for anyone's opinion of them, too arrogant to respect Daddy, the "Greats" or the deep wisdom of the Ancients, who trust only their own animal, gutter instincts, who equate Culture with chicks, whose sole diversion is prowling for emotional thrills and excitement, who are given to disgusting, nasty, upsetting "scenes", hateful, violent bitches given to slamming those who unduly irritate them in the teeth, who'd sink a shiv into a man's chest or ram an icepick up his asshole as soon as look at him, if they knew they could get away with it, in short, those who, by the standards of our "culture" are SCUM...these females are cool and relatively cerebral and skirting asexuality.
But SCUM doesn't yet prevail; SCUM's still in the gutter of our "society", which, if it's not deflected from its present course and if the Bomb doesn't drop on it, will hump itself to death.
*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.
Although niceness, politeness and "dignity" suffice to prevent his exposure on a personal level, in order to prevent the general exposure of the male sex as a whole and to maintain his unnatural dominant position in "society", the male must resort to: 1.
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.
Suppression of all ideas and knowledge that might expose him or threaten his dominant position in "society".
Also, the problem of mental illness will never be solved while the male maintains control, because first, men have a vested interest in it--only females who have very few of their marbles will allow males the slightest bit of control over anything, and second, the male cannot admit to the role that fatherhood plays in causing mental illness.
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.
The bugs up his ass aren't in him; they're in Russia.
The male, in short, is treacherous, and the only appropriate attitude in a male "society" is cynicism and distrust.
Violence serves as an outlet for his hate and, in addition--the male being capable only of sexual responses and needing very strong stimuli to stimulate his half-dead self--provides him with a little sexual thrill.
In fact, the problems of aging and death could be solved within a few years, if an all-out, massive scientific assault were made on the problem.
In capable 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.
In addition to engaging In the time-honored and classical wars and race riots, men are more and more either becoming fags or are obliterating themselves through drugs.
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.
Whether to continue to use females for reproduction or to reproduce in the laboratory will also become academic: what will happen when every female, twelve and over, is routinely taking the Pill and there are no longer any accidents?
In a sane society the male would trot along obediently after the female.
The male, in fact, wants desperately to be led by females, wants Mama in charge, wants to abandon himself to her care.
But this is not a sane society, and most women are not even dimly aware of where they're at in relation to men.
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.
For example, SCUM salesgirls will not charge for merchandise; SCUM telephone operators will not charge for calls; SCUM office and factory workers, in addition to fucking up their work, will secretly destroy equipment.
SCUM will kill all men who are not in the Men's Auxiliary of SCUM.
Men in the Men's Auxiliary are those men who are working diligently to eliminate themselves, men who, regardless of their motives, do good, men who are playing ball with SCUM.
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.
Being in the Men's Auxiliary is a necessary but not a sufficient condition for making SCUM's escape list; it's not enough to do good; to save their worthless asses men must also avoid evil.
A few examples of the most obnoxious or harmful types are: rapists, politicians and all who are in their service (campaigners, members of political parties, etc.
); lousy singers and musicians; Chairmen of Boards; Breadwinners; landlords; owners of greasy spoons and restaurants that play Musak; "Great Artists"; cheap pikers and welchers; cops; tycoons; scientists working on death and destruction programs or for private industry (practically all scientists); liars and phonies; disc jockeys; men who intrude themselves in the slightest way on any strange female; real estate men; stock brokers; men who speak when they have nothing to say; men who loiter idly on the street and mar the landscape with their presence; double dealers; flim-flam artists; litterbugs; plagiarizers; men who in the slightest way harm any female; all men in the advertising industry; psychiatrists and clinical psychologists; dishonest writers, journalists, editors, publishers, etc.
In the case of a man whose behavior falls into both the good and bad categories, an overall subjective evaluation of him will be made to determine if his behavior is, In the balance, good or bad.
along with the men, but that would be impractical, as there would be no one left; all women have a fink streak in them, to a great or lesser degree, but it stems from a lifetime of living among men.
Most women are already dropped out; they were never in.
In addition, only decent, clean-living, male women, highly trained In submerging themselves In the species, act on a mob basis.
Also, SCUM, being cool and selfish, will not subject itself to getting rapped on the head with billy clubs; that's for the nice, "privileged, educated", middle-class ladies with a high regard for the touching faith in the essential goodness of Daddy and policemen.
If SCUM ever marches, it will be over the President's stupid, sickening face; if SCUM ever strikes, it will be in the dark with a six-inch blade.
SCUM will always operate on a criminal as opposed to a civil disobedience basis, that is, as opposed to openly violating the law and going to jail in order to draw attention to an injustice.
SCUM is against half-crazed, indiscriminate riots, with no clear objective in mind, and in which many of your own kind are picked off.
SCUM will never instigate, encourage or participate in riots of any kind or any other form of indiscriminate destruction.
SCUM will coolly, furtively, stalk its prey and quietly move in for the kill.
Many women will fall into line, but many others, who surrendered long ago to the enemy, who are so adapted to animalism, to maleness, that they like restrictions and restraints, don't know what to do with freedom, will continue to be toadies and doormats, just as peasants in rice paddies remain peasants in rice paddies as one regime topples another.
The blueprints for it are already in existence, and its construction will only take a few weeks with millions of people working at it.
Even though off the money system, everyone will be most happy to pitch in and get the automated society built; it will mark the beginning of a fantastic new era, and there will be a celebration atmosphere accompanying the construction.
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.
Many women will for a while continue to think they dig men, but as they become accustomed to female society and as they become absorbed in their projects, they will eventually come to see the utter uselessness and banality of the male.
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.
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.
The sick, irrational men, those who attempt to defend themselves against their disgustingness, when they see SCUM barreling down on them, will cling in terror to Big Mama with her Big Bouncy Boobies, but Boobies won't protect them against SCUM; Big Mama will be clinging to Big Daddy, who will be in the corner shitting in his forceful, dynamic pants.
*It will be electronically possible for him to tune in to any specific female he wants to and follow in detail her every movement.
The females will kindly, obligingly consent to this, as it won't hurt them in the slightest and it is a marvelously kind and humane way to treat their unfortunate, handicapped fellow beings.
Hackers of Resistance Manifesto [EN] (2018)
lurking behind these transactions, the corporatocracy maps out your every move in the name of security.
--- Preamble August 26, 2016 A feminist internet works towards empowering more women and queer persons – in all our diversities – to fully enjoy our rights, engage in pleasure and play, and dismantle patriarchy.
This includes diversity in languages, abilities, interests and contexts.
Women and queer persons have the right to code, design, adapt and critically and sustainably use ICTs and reclaim technology as a platform for creativity and expression, as well as to challenge the cultures of sexism and discrimination in all spaces.
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.
Our struggle for a feminist internet is one that forms part of a continuum of our resistance in other spaces, public, private and in between.
We believe in challenging the patriarchal spaces and processes that control internet governance, as well as putting more feminists and queers at the decision-making tables.
We want to democratise policy making affecting the internet as well as diffuse ownership of and power in global and local networks.
We work to create alternative forms of economic power that are grounded in principles of cooperation, solidarity, commons, environmental sustainability, and openness.
Women’s agency lies in their ability to make informed decisions on what aspects of their public or private lives to share online.
We call for the inclusion of the voices and experiences of young people in the decisions made about safety and security online and promote their safety, privacy, and access to information.
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.
But we are not Icarus: the Sirens are our sisters and we are too keen on the sensuality of the stones and the tenderness of the trees to give in to transhumanist pride.
We want to connect from Earth to the Noosphere, without rummaging, scratching and desecrate Gaia's entrails, without spitting in the face of Heaven and Time the deadly fumes that are mortgaging our futures.
We don’t believe in divinity, we connect with It.
We live in this 21st century that use to be dreamed for a long time and is now feared.
We use social networks to gather in spiritual and political rituals.
We are mixing ancestral and invented methods to reveal the porosity of the worlds — ours, the Gods’ we no longer believe in, the free cosmogony and fictional entities’ that we create.
We live in a physical, technical and digital world.
We are hybrid entities living in an hybrid world.
*Is run for and by a community that cares enough for her in order to make her exist.
*Is autonomous in the sense that she tries to decide for her own dependencies.
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.
Wendy Chun, Control and Freedom: Power and control in the age of fiberoptics, 2006: « We must explore the democratic potential of communications technologies – a potential that stems from our vulnerabilities rather than our control.
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.
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.
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.
REFUGIA: A postmodern commons; a resistant biotech victory garden; a space of convivial tinkering; a commonwealth in which common law rules.
Not a retreat, but a space resistant to mono culture in all its social, environmental, libidinal, political, and genetic forms.
Biotech and transgenic work in Refugia will be based on desire, consensual public risk assessment, informed amateur experimentation, contestational politics, nourishment and taste value, non-proprietary expertise, convivial delight, and healing.
In looking for a new framework for black diasporic artistic production, we are temporarily united In the following actions.
The Mundane Afrofuturists recognize that: We did not originate in the cosmos.
The most likely future is one in which we only have ourselves and this planet.
The Mundane Afrofuturists rejoice in: Piling up unexamined and hackneyed tropes, and setting them alight.
Gazing upon their bonfire of the Stupidities, which includes, but is not exclusively limited to: Jive-talking aliens; Jive-talking mutants; Magical negroes; Enormous self-control in light of great suffering; Great suffering as our natural state of existence; Inexplicable skill in the martial arts; Reference to Wu Tang;.
We will root our narratives in a critique of normative, white validation.
— Martine Syms & whomever will join me in the future of black imagination.
We have found the place for our rituals, we had dreamed it, written it in science fiction.
Now we live it with high voltage potentiality, with the intensity of the shadows, taking off together with desires in common, with our differences.
We devour Haraway and Asimov, Preciado and Python manuals, Itziar Ziga and Neil Stephenson, Margulis and Despentes, hackmeetings and transfeminist workshps, DIY electronics and sexual bricolage ; we absorb PDFs of electronics theory y listen to psicofonias from around : we read and design circuits, and experiment with them in our bodies.
Pechblenda lab was born out of the necessity to generate a space in Calafou (a community in a large former industrial space) for us to flourish, a non-patriarchal TransHackFeminist space where free knowledge springs from raw experimentation (electronic repairs, experiments with turbines, bioelectrochemistry, sound .... ) and self education.
We start in the middle drawing a line reaching out – to connect with you!
We love confusion, we love complexity, we embrace them, dive into their infinite waters, swim in them like fish!
And get in touch.
--- 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.
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.
8 Additivism will be instrumental in accelerating the emergence and encounter with The Radical Outside.
An aesthetics of exaptation, 11 with the peculiar beauty to be found in reiteration; in making a mesh.
12 This is where cruelty and creativity are reconciled: in the appropriation of all planetary matter to innovate on biological prototypes.
We call for planetary pixelisation, using Additivist technologies to corrupt the material unconscious; a call that goes on forever in virtue of this initial movement.
17 Designs, blueprints and instructions for 3D printing: Tools of industrial espionage Tools for self-defense against armed assault Tools to disguise Tools to aid/disrupt surveillance Tools to raze/rebuild Objects beneficial in the promotion of protest, and unrest Objects for sealing and detaining Torture devices Instruments of chastity, and psychological derangement Sex machines Temporary Autonomous Drones Lab equipment used in the production of: Drugs Dietary supplements DNA Photopolymers and thermoplastics Stem cells Nanoparticles.
Methods for the reclamation, and recycling of plastic: Caught in oceanic gyres Lying dormant in landfills, developing nations, or the bodies of children.
Methods for binding 3D prints and the machines that produced them in quantum entanglement.
19 Life exists only in action.
Having spilled from fissures fracked in Earth’s deepest wells The Beyond now begs us to be moulded to its will, and we shall drink every drop as entropic expenditure, and reify every accursed dream through algorithmic excess.
11 Stephen Jay Gould & Elisabeth S. Vrba, Exaptation: A Missing Term in the Science of Form.
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.
0x00 Ours is a world in vertigo.
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.
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.
Its uses are fused with culture in a positive feedback loop that makes linear sequencing, prediction, and absolute caution impossible.
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.
Beyond the noisy clutter of commodified cruft, the ultimate task lies in engineering technologies to combat unequal access to reproductive and pharmacological tools, environmental cataclysm, economic instability, as well as dangerous forms of unpaid/underpaid labour.
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.
XF marks the point where these claims intersect in a two-way dependency.
It names reason as an engine of feminist emancipation, and declares the right of everyone to speak as no one in particular.
0x05 The excess of modesty in feminist agendas of recent decades is not proportionate to the monstrous complexity of our reality, a reality crosshatched with fibre-optic cables, radio and microwaves, oil and gas pipelines, aerial and shipping routes, and the unrelenting, simultaneous execution of millions of communication protocols with every passing millisecond.
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.
Much of twenty-first century feminism -- from the remnants of postmodern identity politics to large swathes of contemporary ecofeminism -- struggles to adequately address these challenges in a manner capable of producing substantial and enduring change.
Given that there are a range of gendered challenges specifically relating to life in a digital age -- from sexual harassment via social media, to doxxing, privacy, and the protection of online images -- the situation requires a feminism at ease with computation.
We want to cultivate the exercise of positive freedom -- freedom-to rather than simply freedom-from -- and urge feminists to equip themselves with the skills to redeploy existing technologies and invent novel cognitive and material tools in the service of common ends.
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 a politics that, in wanting so much, ends up building so little.
0x0A We take politics that exclusively valorize the local in the guise of subverting currents of global abstraction, to be insufficient.
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.
While having (perhaps) admirably expanded thresholds of 'tolerance', too often we are told to seek solace in unfreedom, staking claims on being 'born' this way, as if offering an excuse with nature's blessing.
To tilt the fulcrum in the direction of nature is a defensive concession at best, and a retreat from what makes trans and queer politics more than just a lobby: that it is an arduous assertion of freedom against an order that seemed immutable.
The disciplinary grid of gender is in no small part an attempt to mend that shattered foundation, and tame the lives that escaped it.
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.
These puritanical politics of shame -- which fetishize oppression as if it were a blessing, and cloud the waters in moralistic frenzies -- leave us cold.
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.
But even if this balance were redressed, we have no interest in seeing the sexuate diversity of the world reduced.
Ultimately, every emancipatory abolitionism must incline towards the horizon of class abolitionism, since it is in capitalism where we encounter oppression in its transparent, denaturalized form: you're not exploited or oppressed because you are a wage labourer or poor; you are a labourer or poor because you are exploited.
The universal is no blueprint, and rather than dictate its uses in advance, we propose XF as a platform.
The most durable systems in the world owe their stability to the way they train order to emerge as an 'invisible hand' from apparent spontaneity; or exploit the inertia of investment and sedimentation.
With this in mind, XF seeks ways to seed an order that is equitable and just, injecting it into the geometry of freedoms these platforms afford.
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.
Sorting the subversive possibilities from the oppressive ones latent in today's web requires a feminism sensitive to the insidious return of old power structures, yet savvy enough to know how to exploit the potential.
Rather than arguing for the primacy of the virtual over the material, or the material over the virtual, xenofeminism grasps points of power and powerlessness in both, to unfold this knowledge as effective interventions in our jointly composed reality.
0x14 Intervention in more obviously material hegemonies is just as crucial as intervention in digital and cultural ones.
Changes to the built environment harbour some of the most significant possibilities in the reconfiguration of the horizons of women and queers.
The home is ripe for spatial transformation as an integral component in any process of feminist futurity.
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.
The rise of the internet and the hydra of black market pharmacies it let loose -- together with a publicly accessible archive of endocrinological knowhow -- was instrumental in wresting control of the hormonal economy away from 'gatekeeping' institutions seeking to mitigate threats to established distributions of the sexual.
To trade in the rule of bureaucrats for the market is, however, not a victory in itself.
0x17 From the global to the local, from the cloud to our bodies, xenofeminism avows the responsibility in constructing new institutions of technomaterialist hegemonic proportions.
We prefer to think like the schemer or lisper, who seeks to construct a new language in which the problem at hand is immersed, so that solutions for it, and for any number of related problems, might unfurl with ease.
Ours is a transformation of seeping, directed subsumption rather than rapid overthrow; it is a transformation of deliberate construction, seeking to submerge the white-supremacist capitalist patriarchy in a sea of procedures that soften its shell and dismantle its defenses, so as to build a new world from the scraps.
In affirming a future untethered to the repetition of the present, we militate for ampliative capacities, for spaces of freedom with a richer geometry than the aisle, the assembly line, and the feed.
In the name of feminism, 'Nature' shall no longer be a refuge of injustice, or a basis for any political justification whatsoever!