Cross-readings along the axes of women:
The majority of women are neither superior nor inferior to the majority of men.
Women are no more responsible than men for the way the really young, rich in sap and blood, are getting mired down.
It is absurd to divide humanity into men and women.
What is most lacking in women as in men is virility.
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.
Enough of those women whose “arms with twining flowers resting on their laps on the morning of departure” should be feared by soldiers; women as nurses perpetuating weakness and age, domesticating men for their personal pleasures or their material needs!
… Enough women who create children just for themselves, keeping them from any danger or adventure, that is, any joy; keeping their daughter from love and their son from war!
… 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!
Women are Furies, Amazons, Semiramis, Joans of Arc, Jeanne Hachettes, Judith and Charlotte Cordays, Cleopatras, and Messalinas: combative Women who fight more ferociously than males, lovers who arouse, destroyers who break down the weakest and help select through pride or despair, “despair through which the heart yields its fullest return:’Let the next wars bring forth heroines like that magnificent Catherine Sforza, who, during the sack of her city, watching from the ramparts as her enemy threatened the life of her son to force her surrender, heroically pointing to her sexual organ, cried loudly: “Kill him, I still have the mold to make some more!” Yes, “the world is rotting with wisdom,” but by instinct, woman is not wise, is not a pacifist, is not good.
Equal in front of life, these two women complete each other.
--- 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.
A feminist internet starts with enabling more women and queer persons to enjoy universal, acceptable, affordable, unconditional, open, meaningful and equal access to the internet.
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.
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.
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.
We reject simple causal linkages made between consumption of pornographic content and violence against women.
We support reclaiming and creating alternative erotic content that resists the mainstream patriarchal gaze and locates women and queer persons’ desires at the centre.
Women ’s agency lies in their ability to make informed decisions on what aspects of their public or private lives to share online.
Surveillance is the historical tool of patriarchy, used to control and restrict women’ s bodies, speech and activism.
Anonymity enables our freedom of expression online, particularly when it comes to breaking taboos of sexuality and heteronormativity, experimenting with gender identity, and enabling safety for women and queer persons affected by discrimination.
The attacks, threats, intimidation and policing experienced by women and queers are real, harmful and alarming, and are part of the broader issue of gender-based violence.
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.
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.
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.
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.
Wages for Facebook [EN] (2013)
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.
RIOT GRRRL MANIFESTO [EN] (1989)
BECAUSE we know that life is much more than physical survival and are patently aware that the punk rock "you can do anything" idea is crucial to the coming angry grrrl rock revolution which seeks to save the psychic and cultural lives of girls and women everywhere, according to their own terms, not ours.
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.
(The absurd and reckless spectacle of so many self-proclaimed 'gender abolitionists'' campaign against trans women is proof enough of this. )
Changes to the built environment harbour some of the most significant possibilities in the reconfiguration of the horizons of women and queers.
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.
--- 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 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.
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 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.
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).
There is nothing about teeing 'female' that naturally binds women.
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.
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.
Thus, she was at the bottom of a cascade of negative identities, left out of even the privileged oppressed authorial categories called 'women and blacks', who claimed to make the important revolutions.
The category 'woman'negated all non-white women; 'black' negated all non-black people, as well as all black women;
But there was also no 'she', no singularity, but a sea of differences among US women who have affirmed their historical identity as US women of colour.
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.
Sandoval argues that 'women of colour' have a chance to build an effective unity that does not replicate the imperializing, totalizing revolutionary subjects of previous Marxisms and feminisms which had not faced the consequences of the disorderly polyphony emerging from decolonization.
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.
White women, including socialist feminists, discovered (that is, were forced kicking and screaming to notice) the non-innocence of the category 'woman'.
Both Marxist/socialist-feminisms and radical feminisms have simul-taneously naturalized and denatured the category 'woman' and conscious-ness of the social lives of 'women' .
The main achievement of both Marxist feminists and socialist feminists was to expand the category of labour to accommodate what (some) women did, even when the wage relation was subordinated to a more comprehensive view of labour under capitalist patriarchy.
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 unity of women here rests on an epistemology based on the ontological structure of'labour'.
The essentializing move is in the ontological structure of labour or of its analogue, women' s activity.
The contribution from these formulations has been the emphasis on the daily responsibility of real women to build unities, rather than to naturalize them.
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.
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.
That is, the totalization built into this tale of radical feminism achieves its end the unity of women - by enforcing the experience of and testimony to radical non-being.
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.
She 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.
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.
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.
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.
It is no accident that woman disintegrates into women in our time.
Perhaps socialist feminists were not substantially guilty of producing essentialist theory that suppressed women' s particularity and contradictory interests.
Women in the Integrated Circuit.
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 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 actual situation of women is their integration/ exploitation into a world system of production/reproduction and com-munication called the informatics of domination.
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.
These tools embody and enforce new social relations for women world-wide.
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.
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.
Work is being redefined as both literally female and feminized, whether performed by men or women.
However, the homework economy does not refer only to large-scale deskilling, nor does it deny that new areas of high skill are emerging, even for women and men previously excluded from skilled employment.
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 new economic and technological arrangements are also related to the collapsing welfare state and the ensuing intensification of demands on women to sustain daily life for themselves as well as for men, children, and old people.
The feminization of poverty-generated by dismantling the welfare state, by the homework economy where stable jobs become the exception, and sustained by the expectation that women' s wages will not be matched by a male income for the support of children-- has become an urgent focus.
The causes of various women- headed households are a function of race, class, or sexuality; but their increasing generality is a ground for coalitions of women- on many issues.
That women regularly sustain daily life partly as a funcdon of their enforced status as mothers is hardly new; the kind of integration with the overall capitalist and progressively war-based economy is new.
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.
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.
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.
Rae Lessor Blumberg (1983) estimates that women produce about 50 per cent of the world's subsistence food.
Women are excluded generally from benefiting from the increased high-tech commodification of food and energy crops, their days are made more arduous because their responsibilides to provide food do not diminish, and their reproductive situations are made more complex.
This facilitates the mushrooming of a permanent high-tech military establishment at the cultural and economic expense of most people, but especially of women.
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.
A major social and political danger is the formation of a strongly bimodal social structure, with the masses of women and men of all ethnic groups, but especially people of colour, confined to a homework economy, illiteracy of several varieties, and general redundancy and impotence, controlled by high-tech repressive apparatuses ranging from entertainment to surveillance and disappearance.
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 political accountability can be constructed to the women together across the scientific-technical hierarchies separating us?
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.
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.
However, there is no 'place' for women in these networks, only geometries of difference and contradiction crucial to women s cyborg identities.
Home: Women- headed households, serial monogamy, flight of men, old Women- alone, technology of domestic work, paid homework, re-emergence of home sweat-shops, homebased businesses and telecom-muting, electronic cottage, urban homelessness, migration, module architecture, reinforced (simulated) nuclear family, intense domestic violence.
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.
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.
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.
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.
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).
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.
'Women of colour' are the preferred labour force for the science-based industries, the real 'Women for whom the world-wide sexual market, labour market, and politics of reproduction kaleidoscope into daily life.
Young Korean women hired in the sex industry and in electronics assembly are recruited from high schools, educated for the integrated circuit.
Contrary to orientalist stereotypes of the 'oral primidve', literacy is a special mark of women of colour, acquired by US black women as well as men through a history of risking death to learn and to teach reading and wridng.
The poetry and stories of US women of colour are repeatedly about writing, about access to the power to signify; but this dme that power must be neither phallic nor innocent.
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.
But it is this chimeric monster, without claim to an original language before violation, that crafts the erode, competent, potent identities of women of colour.
Women of colour have transformed her from the evil mother of masculinist fear into the originally literate mother who teaches survival.
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.
It passes through women and other present-tense, illegitimate cyborgs, not of Woman born, who refuse the ideological resources of victimization so as to have a real life.
These real-life cyborgs (for example, the Southeast Asian village women workers inJapanese and US electronics firms described by Aihwa Ong) are actively rewriting the texts of their bodies and sociedes.
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.
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.
Feminists have recently claimed that women are given to dailiness, that women more than men somehow sustain daily life, and so have a privileged epistemo-logical position potentially.
What about all the ignorance of women, all the exclusions and failures of knowledge and skill?
--- 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.
It's often said that men use women.
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").
--and projecting onto women all male traits--vanity, frivolity, triviality, weakness, etc.
(He has done a brilliant job of convincing millions of women that men are women and women are men.)
Women , in other words, don't have penis envy; men have pussy envy.
When the male accepts his passivity, defines himself as a woman (males as well as females think men are women and women are men), and becomes a transvestite he loses his desire to screw (or to do anything else, for that matter; he fulfills himself as a drag queen) and gets his cock chopped off.
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.
What will liberate women, therefore, >from male control is the total elimination of the money-work system, not the attainment of economic equality with men within it.
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.
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.
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).
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.
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.
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.
*Competition, Prestige, Status, Formal Education, Ignorance and Social and Economic Classes:* Having an obsessive desire to be admired by women, but no intrinsic worth, the male constructs a highly artificial society enabling him to appropriate the appearance of worth through money, prestige, "high" social class, degrees, professional position and knowledge and, by pushing as many other men as possible down professionally, socially, economically, and educationally.
We're at that stage now; if women don't get their asses in gear fast, we may very well all die.
*Prevention of Friendship (Love):* Men have contempt for themselves, for all other men, and for all women who respect and pander to them; the insecure, approval-seeking, pandering male females have contempt for themselves and for all women like them; the self-confident, swinging, thrill-seeking female females have contempt for men and for the pandering male females.
"Great Art" proves that men are superior to women, that men are women, being labeled "Great Art", almost all of which, as the anti-feminists are fond of reminding us, was created by men.
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.
The female can easily--far more easily than she may think--condition away her sex drive, leaving her completely cool and cerebral and free to pursue truly worthy relationships and activities; but the male, who seems to dig women sexually and who seeks constantly to arouse them, stimulates the highly-sexed female to frenzies of lust, throwing her into a sex bag from which few women ever escape.
The nicest women in our "society" are raving sex maniacs.
Just as humans have a prior right to existence over dogs by virtue of being more highly evolved and having a superior consciousness, so women have a prior right to existence over men.
The elimination of any male is, therefore, a righteous and good act, an act highly beneficial to women as well as an act of mercy.
The fag, who accepts his maleness, that is, his passivity and total sexuality, his femininity, is also best served by women being truly female, as it would then be easier for him to be male, feminine.
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.
How many women will deliberately get or (if an accident) remain pregnant?
No, Virginia, women don't just adore being brood mares, despite what the mass of robot, brainwashed women will say.
Should a certain percentage of women be set aside by force to serve as brood mares for the species?
And, if a large majority of women were SCUM, they could acquire complete control of this country within a few weeks simply by withdrawing from the labor force, thereby paralyzing the entire nation.
Additional measures, any one of which would be sufficient to completely disrupt the economy and everything else, would be for women to declare themselves off the money system, stop buying, just loot and simply refuse to obey all laws they don't care to obey.
If all women simply left men, refused to have anything to do with any of them--ever, all men, the government, and the national economy would collapse completely.
Even without leaving men, women who are aware of the extent of their superiority to and power over men, could acquire complete control over everything within a few weeks, could effect a total submission of males to females.
But this is not a sane society, and most women are not even dimly aware of where they're at in relation to men.
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.
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.
Eliminate men and women will shape up.
Women are improvable; men are not, although their behavior is.
Most women are already dropped out; they were never in.
Dropping out gives control to those few who don't drop out; dropping out is exactly what the establishment leaders want; it plays into the hands of the enemy; it strengthens the system instead of undermining it, since it is based entirely on the non-participation, passivity, apathy and non-involvement of the mass of women.
In addition, only decent, clean-living, male women, highly trained in submerging themselves in the species, act on a mob basis.
SCUM will keep on destroying, looting, fucking-up and killing until the money-work system no longer exists and automation is completely instituted or until enough women co-operate with SCUM to make violence unnecessary to achieve these goals, that is, until enough women either unwork or quit work, start looting, leave men and refuse to obey all laws inappropriate to a truly civilized society.
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 rest of the women will be busy solving the few remaining unsolved problems before planning their agenda for eternity and Utopia--completely revamping educational programs so that millions of women can be trained within a few months for high level intellectual work that now requires years of training (this can be done very easily once our educational goal is to educate and not to perpetuate an academic and intellectual elite); solving the problems of disease and old age and death and completely redesigning our cities and living quarters.
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.
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.
Also specific to The Manifesto of Futurist Woman [EN] (1912):
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