Cross-readings along the axes of s:
--- THEY SAY IT ’S FRIENDSHIP.
WE SAY IT ’S UNWAGED WORK.
WE’VE BEEN BOUND BY THEIR TERMS OF SERVICE FAR TOO LONG—IT ’S TIME FOR OUR TERMS.
WE STRUGGLE TO BREAK CAPITAL ’S PLAN TO MONETIZE OUR FRIENDSHIP, FEELINGS AND FREE TIME, THROUGH WHICH IT HAS BEEN ABLE TO MAINTAIN ITS POWER.
THEREFORE TO REAPPROPRIATE THAT MONEY WHICH IS THE FRUIT OF OUR LABOUR—AND OF ALL OUR FRIENDS’ LABOUR— MEANS AT THE SAME TIME TO UNDERMINE CAPITAL ’S POWER TO COMMAND FORCED LABOUR FROM US.
It 's the cross dissolve that 's captivating.
S o what S the new millenium got to offer the dirty modemless masses?
The net 's the parthenogenetic bitch-mutant feral child of big daddy mainframe.
S he S out of of control, kevin, she S the sociopathic emergent system.
Lock up your children, gaffer tape the cunt 's mouth and shove a rat up her arse.
The extropians were wrong, there 's some things you can't transcend.
The pleasure 's in the dematerialisation.
It 's not chemistry, it 's electric.
It ’s time to stop dodging.
It ’s time to stop fudging ourselves.
We acknowledge that the master 's tools will not dismantle the master 's house.
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.
Let ’s be actual « saboteurs of big daddy mainframe ».
Refugia [EN] (2002)
(WEBSTER ’S NEW COLLEGIATE DICTIONARY, 1976) REFUGIA: Sections of agricultural fields planted with nontransgenic crops, alternating with transgenic crops.
Refugia [EN] (2002)
REFUGIA: subRosa ’s on-going cyberfeminist hothouse of strategies and tactical actions.
In gynecology particular case, it 's reach an inquisitive, paternalistic and fascistic attitudes.
There 's no need of hi-tech machines for some tests!
not even phd `s in microbiologic surgery to generate accurate and self-aware diagnosis.
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.
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!
The international women 's movements have constructed 'women 's experience', as well as uncovered or discovered this crucial collective object.
The cyborg is a matter of fiction and lived experience that changes what counts as women 's experience in the late twentieth century.
Michael Foucault 's biopolitics is a flaccid premonition of cyborg politics, a very open field.
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.
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.
They could not achieve man 's dream, only mock it.
Modern machinery is an irreverent upstart god, mocking the Father 's ubiquity and spirituality.
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.
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).
FRACTURED IDENTITIES It has become difficult to name one 's feminism by a single adjective -- or even to insist in every circumstance upon the noun.
Painful fragmentation among feminists (not to mention among women) along every possible fault line has made the concept of woman elusive, an excuse for the matrix of women 's dominations of each other.
S andoval S oppositional consciousness is about contradic156 tory locations and heterochronic calendars, not about relativisms and pluralisms.
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.
S andoval S argument has to be seen as one potent formulation for feminists out of the world-wide development of anti-colonialist discourse; that is to say, discourse dissolving the 'West' and its highest product - the one who is not animal, barbarian, or woman; man, that is, the author of a cosmos called history.
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.
Taxonomies of feminism produce epistemologies to police deviation from official women 's experience.
And of course, 'women 's culture', like women of colour, is consciously created by mechanisms inducing affinity.
The politics of race and culture in the US women 's movements are intimately interwoven.
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.
The essentializing move is in the ontological structure of labour or of its analogue, women 's activity.
Catherine MacKinnon 's (198Z, 1987) version of radical feminism is itself a caricature of the appropriating, incorporating, totalizing tendencies of Western theories of identity grounding action.
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.
Only one of the effects of MacKinnon 's theory is the rewriting of the history of the polymorphous field called radical feminism.
The major effect is the production of a theory of experience, of women 's identity, that is a kind of apocalypse for all revolutionary standpoints.
And MacKinnon 's theory eliminates some of the difficulties built into humanist revolutionary subjects, but at the cost of radical reductionism.
MacKinnon argues that feminism necessarily adopted a different analyt-ical strategy from Marxism, looking first not at the structure of class, but at the structure of sex/gender and its generative relationship, men 's constitu-tion and appropriation of women sexually.
Ironically, MacKinnon 's 'ontology' constructs a non-subject, a non-being.
Another 's desire, not the self 's labour, is the origin of 'woman'.
S he therefore develops a theory of consciousness that enforces what can count as 'women S experience - anything that names sexual violation, indeed, sex itself as far as 'women' can be concerned.
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.
I think MacKinnon correctly argues that no Marxian version of identity can firmly ground women 's unity.
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.
Perhaps socialist feminists were not substantially guilty of producing essentialist theory that suppressed women 's particularity and contradictory interests.
It 's not just that igod'is dead; so is the 'goddess'.
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'.
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.
The cyborg is not subject to Foucault 's biopolitics; the cyborg simulates politics, a much more potent field of operations.
The fundamentals of this technology can be condensed into the metaphor C31, command-controlcommunicationintelligence, the military 's symbol for its operations theory.
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.
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 success of the attack on relatively privileged, mostly white, men 's unionized jobs is deaf to the power of the new communications technologies to integrate and control labour despite extensive dispersion and decentralization.
The feminization of poverty-generated by dismantling the welfare state, by the homework economy where stable jobs become the exception, and sustained by the expectation that women 's wages will not be matched by a male income for the support of children-- has become an urgent focus.
Within the framework of three major stages of capitalism (commercial/ early industrial, monopoly, multinational) --tied to nationalism, imperialism, and multinationalism, and related to Jameson 's three dominant aesthetic periods of realism, modernism, and postmodernism --I would argue that specific forms of families dialectically relate to forms of capital and to its political and cultural concomitants.
Rae Lessor Blumberg (1983) estimates that women produce about 50 per cent of the world 's subsistence food.
These are the technologies that promise ultimate mobility and perfect exchange-- and incidentally enable tourism, that perfect practice of mobility and exchange, to emerge as one of the world 's largest single industries.
Among the many transformations of reproductive situations is the medical one, where women 's bodies have boundaries newly permeable to both 'visualization' and 'intervention'.
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.
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.
S o 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.
However, there is no 'place' for women in these networks, only geometries of difference and contradiction crucial to women 's cyborg identities.
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'.
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.
But it is not necessary to be uldmately depressed by the implications of late twentieth-century women 's relation to all aspects of work, culture, production of knowledge, sexuality, and reproduction.
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.
I am conscious of the odd perspecdve provided by my historical position - a PhD in biology for an Irish Catholic girl was made possible by Sputnik 's impact on US national scienceeducation policy.
I have a body and mind as much constructed by the post-Second World War arms race and cold war as by the women 's movements.
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.
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.
Moraga 's language is not 'whole'; it is self-consciously spliced, a chimera of English and Spanish, both conqueror 's languages.
Writing marks Moraga 's body, affirms it as the body of a woman of colour, against the possibility of passing into the unmarked category of the Anglo father or into the orientalist myth of 'original illiteracy' of a mother that never was.
The replicant Rachel in the Ridley Scott film Blade Runner stands as the image of a cyborg culture 's fear, love, and confusion.
Anne McCaffrey 's pre-feminist The Ship Who Sang (1969) explored the consciousness of a cyborg, hybrid of girl 's brain and complex machinery, formed after the birth of a severely handicapped child.
S tudents facingJoanna Russ for the first time, students who have learned to take modernist writers like James Joyce or Virginia Woolf without flinching, do not know what to make of The Adventures of Alyx or The Female Man, where characters refuse the reader S search for innocent wholeness while granting the wish for heroic quests, exuberant eroticism, and serious politics.
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.
A black woman and a mother whose child is dead, Lilith mediates the transformation of humanity through genetic exchange with extraterrestrial lovers/rescuers/destroyers/genetic engineers, who reform earth 's habitats after the nuclear holocaust and coerce surviving humans into intimate fusion with them.
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.
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.
What about men 's access to daily competence, to knowing how to build things, to take them apart, to play?
We claim the power of the internet to amplify women ’s narratives and lived realities.
There is a need to resist the state, the religious right and other extremist forces who monopolise discourses of morality, while silencing feminist voices and persecuting women ’s human rights defenders.
Women ’s agency lies in their ability to make informed decisions on what aspects of their public or private lives to share online.
S urveillance is the historical tool of patriarchy, used to control and restrict women S bodies, speech and activism.
We recognise children ’s right to healthy emotional and sexual development, which includes the right to privacy and access to positive information about sex, gender and sexuality at critical times in their lives.
The 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, “.
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.
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.
Well, fortunately, it ’s still buffering.
A Contributing Editor for BOMB Magazine ’s BOMBLOG, she has worked at and produced programs for The Bruce High Quality Foundation, Creative Time, the Brooklyn Museum, the Whitney, and the Met.
A candidate for an MRes of Visual Culture at Goldsmith ’s University, her creative and academic work explores mourning, remembrance, iconography, and idolatry within the public realm.
RIOT GRRRL MANIFESTO [EN] (1989)
BECAUSE we wanna make it easier for girls to see/hear each other 's work so that we can share strategies and criticize-applaud each other.
RIOT GRRRL MANIFESTO [EN] (1989)
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.
--- “We will glorify war—the world ’s only hygiene—militarism, patriotism, the destructive gesture of freedom-bringers, beautiful ideas worth dying for, and scorn for woman.” Marinetti, “The Founding and Manifesto of Futurism” Humanity is mediocre.
… 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!
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.
S he S the most fruitful conquest of all, the most enthusiastic, who, in her turn, will increase our followers.
LET ’S CONCLUDE: Woman who retains man through her tears and her sentimentality is inferior to the prostitute who incites her man, through braggery, to retain his domination over the lower depths of the cities with his revolver at the ready: at least she cultivates an energy that could serve better causes.
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.
1 We declare that the world ’s splendour has been enriched by a new beauty: the beauty of crap, kipple 2 and detritus.
A planet crystallised with great plastic tendrils like serpents with pixelated breath 3 … for a revolution that runs on disposable armaments is more desirable than the contents of Edward Snowden ’s briefcase; more breathtaking than The United Nations Legislative Series.
Just as the printing press, radio, photocopier and modem were saturated with unintended affects, so we seek to express the potential encoded into every one of the 3D printer ’s gears.
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.
Freedom is not a given -- and it 's certainly not given by anything 'natural'.
The construction of freedom involves not less but more alienation; alienation is the labour of freedom 's construction.
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.
This is not an elision of the fact that a large amount of the world 's poor is adversely affected by the expanding technological industry (from factory workers labouring under abominable conditions to the Ghanaian villages that have become a repository for the e-waste of the global powers) but an explicit acknowledgement of these conditions as a target for elimination.
Without the labour of large-scale, collective social organisation, declaring one 's desire for global change is nothing more than wishful thinking.
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.
When the possibility of transition became real and known, the tomb under Nature 's shrine cracked, and new histories -- bristling with futures -- escaped the old order of 'sex'.
The task of collective self-mastery requires a hyperstitional manipulation of desire 's puppet-strings, and deployment of semiotic operators over a terrain of highly networked cultural systems.
'Race abolitionism' expands into a similar formula -- that the struggle must continue until currently racialized characteristics are no more a basis of discrimination than than the color of one 's eyes.
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.
S orting 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.
The mesopolitical arena of xenofeminism 's universalist ambitions comprehends itself as a mobile and intricate network of transits between these polarities.
Purple Noise Manifesto [EN] (2018)
Click, like, and share, that ’s all we need.
The Mundane Afrofuturist Manifesto [EN] (2013)
Ol’ Dirty Bastard says “If I got a problem, a problem ’s got a problem ’til it ’s gone.”.
Understanding the term does not mean thinking of a “women ’s world” which excludes virility but as a world which mobilizes it towards humanist and animist goals rather than oppressive, violent and colonial enterprises.
Moreover, trying to imagine a future ecology for the whole planetary assemblage, not only a future for the human race, we support the idea that any desirable mode of existence connected/integrated into nature-culture or constituted of equally important organic and inorganic life-forms (including an animistic perspective) cannot be separated from the human subject ’s struggle to overcome oppression based on gender, race and class within the species.
Hunting for pleasure or destroying natural and cultural monuments that are part of humanity ’s patrimony are not class-related.
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.
Glitch Manifesto [EN] (2009)
T h i s f o r m o f ' c o n s e r v a t i v e g l i t c h a r t ' o f t e n f o c u s e s m o r e o n d e s i g n a n d end products then on the procedural breaking of flows and politics.
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.
To call a man an animal is to flatter him; he 's a machine, a walking dildo.
It 's often said that men use women.
Eaten up with guilt, shame, fears and insecurities and obtaining, if he 's lucky, a barely perceptible physical feeling, the male is, nonetheless, obsessed with screwing; he'll swim a river of snot, wade nostril-deep through a mile of vomit, if he thinks there'll be a friendly pussy awaiting him.
It 's not ego satisfaction; that doesn't explain screwing corpses and babies.
He hates his passivity, so he projects it onto women, defines the male as active, then sets out to prove that he is ("prove he 's a Man").
S ince he S attempting to prove an error, he must "prove" it again and again.
S crewing, then, is a desperate, compulsive attempt to prove he S not passive, not a woman; but he *is* passive and *does* want to be a woman.
He is responsible for: *War:* The male 's normal method of compensation for not being female, namely, getting his Big Gun off, is grossly inadequate, as he can get it off only a very limited number of times; so he gets it off on a really massive scale, and proves to the entire world that he 's a "Man".
*Niceness, Politeness and "Dignity":* Every man, deep down, knows he 's a worthless piece of shit.
Provides the basis for the male 's major opportunity to control and manipulate--fatherhood.
*Fatherhood and Mental Illness (fear, cowardice, timidity, humility, insecurity, passivity):* Mother wants what 's best for her kids; Daddy only wants what 's best for Daddy, that is peace and quiet, pandering to his delusion of dignity ("respect"), a good reflection on himself (status) and the opportunity to control and manipulate, or, if he 's an "enlightened" father, to "give guidance".
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.
If they're not "good", he doesn't get angry--not if he 's a modern, "civilized" father (the old-fashioned ranting, raving brute is preferable, as he is so ridiculous he can be easily despised)--but rather expresses disapproval, a state that, unlike anger, endures and precludes a basic acceptance, leaving the kid with a feeling of worthlessness and a lifelong obsession with being approved of; the result is fear of independent thought, as this leads to unconventional, disapproved of opinions and way of life.
For the kid to want Daddy 's approval it must respect Daddy, and, being garbage, Daddy can make sure that he is respected only by remaining aloof, by distantness, by acting on the precept "familiarity breeds contempt", which is, of course, true, if one is contemptible.
Disapproval of emotional "scenes" leads to fear of strong emotion, fear of one 's own anger and hatred, and to a fear of facing reality, as facing it leads at first to anger and hatred.
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.
Daddy 's Girl, always tense and fearful, uncool, unanalytical, lacking objectivity, appraises Daddy, and thereafter, other men, against a background of fear ("respect") and is not only unable to see the empty shell behind the aloof facade, but accepts the male definition of himself as superior, as a female, and of herself, as inferior, as a male, which, thanks to Daddy, she really is.
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.
Passive, rattle-headed Daddy 's Girl, ever eager for approval, for a pat on the head, for the "respect" of any passing piece of garbage, is easily reduced to Mama, mindless ministrator to physical needs, soother of the weary, apey brow, booster of the puny ego, appreciator of the contemptible, a hot water bottle with 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).
The female 's individuality, which he is acutely aware of, but which he doesn't comprehend and isn't capable of relating to or grasping emotionally, frightens and upsets him and fills him with envy.
S o 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.
Being empty, not being a complete, separate being, having no self to groove on and needing to be constantly in female company, he sees nothing at all wrong in intruding himself on any woman 's thoughts, even a total stranger 's anywhere at any time, but rather feels indignant and insulted when put down for doing so, as well as confused--he can't, for the life of him, understand why anyone would prefer so much as one minute of solitude to the company of any creep around.
Wanting to become a woman, he strives to be constantly around females, which is the closest he can get to becoming one, so he created a "society" based on the family--a male-female couple and their kids (the excuse for the family 's existence), who live virtually on top of one another, unscrupulously violating the females' rights, privacy and sanity.
S o, 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.
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.
He desires to get back to Nature, back to the wilderness, back to the home of the furry animals that he 's one of, away from the city, where there is at least a trace, a bare beginning of civilization, to live at the species level, his time taken up with simple, non-intellectual activities--farming, fucking, bead stringing.
Men cannot co-operate to achieve a common end, because each man 's end is all the pussy for himself.
*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.
If other men are A and he 's not, he must not be a man; he must be a fag.
Not completely convinced that he 's a woman, highly insecure about being sufficiently female, he conforms compulsively to the man-made feminine stereotype, ending up as nothing but a bundle of stilted mannerisms.
To be sure he 's a "Man", the male must see to it that the female be clearly a "Woman", the opposite of a "Man", that is, the female must act like a faggot.
And Daddy 's Girl, all of whose female instincts were wrenched out of her when little, easily and obligingly adapts herself to the role.
There 's no reason why a society consisting of rational beings capable of empathizing with each other, complete and having no natural reason to compete, should have a government, laws or leaders.
*Philosophy, Religion and Morality Based on Sex:* The male 's inability to relate to anybody or anything makes his life pointless and meaningless (the ultimate male insight is that life is absurd), so he invented philosophy and religion.
The male "rebel" is a farce; this is the male 's "society", made by *him* to satisfy *his* needs.
He 's never satisfied, because he 's not capable of being satisfied.
*Prevention of Conversation:* Being completely self-centered and unable to relate to anything outside himself, the male 's "conversation", when not about himself, is an impersonal droning on, removed from anything of human value.
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.
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.
But, being just awfully, awfully nice they don't, of course, descend to fucking--that 's uncouth--rather they make love, commune by means of their bodies and establish sensual rapport; the literary ones are attuned to the throb of Eros and attain a clutch upon the Universe; the religious have spiritual communion with the Divine Sensualism; the mystics merge with the Erotic Principle and blend with the Cosmos, and the acid heads contact their erotic cells.
On the other hand, those females least embedded in the male "Culture", the least nice, those crass and simple souls who reduce fucking to fucking, who are too childish for the grown-up world of suburbs, mortgages, mops and baby shit, too selfish to raise kids and husbands, too uncivilized to give a shit for anyone 's opinion of them, too arrogant to respect Daddy, the "Greats" or the deep wisdom of the Ancients, who trust only their own animal, gutter instincts, who equate Culture with chicks, whose sole diversion is prowling for emotional thrills and excitement, who are given to disgusting, nasty, upsetting "scenes", hateful, violent bitches given to slamming those who unduly irritate them in the teeth, who'd sink a shiv into a man 's chest or ram an icepick up his asshole as soon as look at him, if they knew they could get away with it, in short, those who, by the standards of our "culture" are SCUM...these females are cool and relatively cerebral and skirting asexuality.
Unhampered by propriety, niceness, discretion, public opinion, "morals", the "respect" of assholes, always funky, dirty, low-down SCUM gets around...and around and around...they've seen the whole show--every bit of it-the fucking scene, the sucking scene, the dyke scene--they've covered the whole waterfront, been under every dock and pier--the peter pier, the pussy pier...you've got to go through a lot of sex to get to anti-sex, and SCUM 's been through it all, and they're now ready for a new show; they want to crawl out from under the dock, move, take off, sink out.
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.
*Secrecy, Censorship, Suppression of Knowledge and Ideas, and Exposes:* Every male 's deep-seated, secret, most hideous fear is the fear of being discovered to be not a female, but a male, a subhuman animal.
Much biological and psychological data is suppressed, because it is proof of the male 's gross inferiority to the female.
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 money system 's insatiable need for new products.
Incapable of a positive state of happiness, which is the only thing that can justify one 's existence, the male is, at best, relaxed, comfortable, neutral, and this condition is extremely short-lived, as boredom, a negative state, soon sets in; he is, therefore, doomed to an existence of suffering relieved only by occasional, fleeting stretches of restfulness, which state he can achieve only at the expense of some female.
The male is, by his very nature, a leech, an emotional parasite and, therefore, not ethically entitled to live, as no one has the right to live at someone else 's expense.
Accelerating this trend is the fact that more and more males are acquiring enlightened self-interest; they're realizing more and more that the female interest is *their* interest, that they can live only through the female and that the more the female is encouraged to live, to fulfill herself, to be a female and not a male, the more nearly *he* lives; he 's coming to see that it 's easier and more satisfactory to live *through* her than to try to *become* her and usurp her qualities, claim them as his own, push the female down and claim she 's a male.
The police force, National Guard, Army, Navy and Marines combined couldn't squelch a rebellion of over half the population, particularly when it 's made up of people they are utterly helpless without.
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.
Eventually SCUM will take over the airwaves--radio and TV networks--by forcibly relieving of their jobs all radio and TV employees who would impede SCUM 's entry into the broadcasting studios.
S CUM 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.
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.
S elf-forgetfulness should be one S goal, not self-absorption.
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.