Cross-readings along the axes of support:
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.
Insofar as we cannot speak of “man” – the human species – as a unity, we have to support these struggles as interconnected and fight them simultaneously, we need to imagine and constantly discuss the connections and similarities as well as the contradictions arising.
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 support preservation of difference as a choice but without an obligation of difference, feminism as a fight for real freedom of choice.
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.
Economic equality should be the basis of society and therefore we strongly support the universal basic income.
We also support a certain ambition to overcome the imperative to work through technological advancement (see point 8).
We can only respect and support religion that is compatible, in its majoritarian practices and interpretations, with the right to a secular education (which can guarantee the least freedom of choice in matters of religion), that embraces equal rights for women, queers and non-believers and a politics of freedom rather than a politics of submission and interdiction, apart from protecting basic human rights.
We can only respect and support religion that is based on a freedom of experimenting and observing, not on a prescriptive set of rules, interdictions and punishments proclaimed by a patriarchal, self-asserted authority perfectly mimicking the structure of a monarchy or a dictatorship.
We support and protect unrestricted access to information relevant to women and queer persons, particularly information on sexual and reproductive health and rights, pleasure, safe abortion, access to justice, and LGBTIQ issues.
We support reclaiming and creating alternative erotic content that resists the mainstream patriarchal gaze and locates women and queer persons’ desires at the centre.
We support the right to privacy and to full control over personal data and information online at all levels.
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.
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.
Many more women and men will contend with similar situations, which will make cross-gender and race alliances on issues of basic life support (with or without jobs) necessary, not just mice.
Also specific to Manifesto for the Gynecene [EN] (2015):
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