#politics texts

[sinterhinde]

Haraway, 1985

Donna Haraway’s concept of the cyborg is a radical archetype for emancipatory self-construction that models conscious reshaping of socially imposed identities. The cyborg represents the plasticity of our socially constructed identities: our ability to transcend the limits of prefabricated identities and overwrite oppressive, socially imposed roles. Understanding social construction through this lens gives social workers and clients the conceptual tools to deconstruct rigid identities—particularly those of gender identity—imposed by society. These identities are the subject of active political contestation; they are the product of economic, social, and cultural relations and institutions. The concept of the cyborg provides an emancipatory model that denaturalizes and destabilizes rigid essentialist binaries and instead recognizes the chimeric multiplicity of the individual.

Abstract by Nicholas D. Tolliver, 2022

https://academiccommons.columbia.edu/doi/10.7916/mar4-1k48

We are all cyborgs: How machines can be a feminist tool

By Nour Ahmad

Upon hearing the word “cyborg”, perhaps the first thing that comes to mind is a fusion of human and machine. Our imagination might even drift to an image of Frankenstein’s monster or a depiction such as Major Mira Killian in the anime Ghost in the Shell. A cyborg is actually just a hybrid — part mechanism, part organism. The cyborg, as a concept, is associated with scientist, innovator and musician Manfred Clynes, who deployed it in his 1960’s article Cyborgs and Space, where he argued for altering the human body to make it suitable for space travel.

We, thus, might perceive this concept as being in the future, far from the here and now. However, Donna Haraway, an American biologist and feminist, claims the opposite. She believes that we are all already cyborgs. More significantly, she posits that the advent of cybernetics might help in the construction of a world capable of challenging gender disparities, a proposal she made in her 1985’s essay titled A Cyborg Manifesto. 

How, then, would the notion of cybernetics make for a post-gender understanding of the world? And how would it be a tool for women to undermine the roles imposed on them by society? 

Cyborgs and human nature

The investigation into human nature has always been an essential pursuit for schools of philosophy and a basic assumption made by political ideologies. The answer to the question “what does it mean to be a human?” determines the orientation of a political movement or an ideology. Patriarchal societies have historically adopted an essentialist interpretation of human nature, so as to justify male domination over women. It makes the claim that each of the sexes has a specific role to play and, ultimately, considers the feminine to be secondary to the masculine and thus subjugates women. In such societies, predetermined sets of values and behavioural patterns are strictly enforced on both sexes.  

In A Cyborg Manifesto, Haraway explores the history of the relationship between humans and machines, and she argues that three boundaries were broken throughout human history which have changed the definition of what is deemed cultural or otherwise natural. The first such boundary was between humans and animals, and was broken in the 19th century after the publishing of On the Origin of Species by Charles Darwin. As the biological connection between all organisms was discovered and publicised in this book, it served as a rejection of notions of human exceptionalism and superiority, turning the evolution of the organism into a puzzle. It also introduced the concept of evolution as necessary for understanding the meaning of human existence.  

The second boundary-breaking event relates to the relationship between machines and organisms (be they human or animal). As the industrial revolution arrived, all aspects of human life became mechanised. As human dependence on machines surged, machines became an inseparable part of what it is to be human; an extension of human capability.

As for the third boundary, it concerns the technological advancement that has produced evermore complex machines which can be miniscule in size or, in the case of software, altogether invisible. First came developments in silicon semi-conductor chips that now pervade all of life’s domains. As these machines are practically invisible, it is then difficult to decide where the machine ends and humans start. This machine thus represents culture intruding over nature, intertwining with it and changing it in the process. As a result, boundaries between the cultural and the natural became more and more intangible.

“…the advent of cybernetics might help in the construction of a world capable of challenging gender disparities.”

In this context, Haraway uses the cyborg as a model to present her vision of a world that transcends sexual differences, expressing her rejection of patriarchal ideas based on such differences. Because a cyborg is a hybrid of the machine and the organism, it merges nature and culture into one body, blurring the lines between them and eliminating the validity of essentialist understandings of human nature. This includes claims that there are specific social roles reserved for each of the sexes which are based in biological differences between them, in addition to other differences such as age or race.

You are cyborg!

Since first practicing agriculture, using tools to increase production and developing language and writing, humans have been able to boost capabilities and expand their potential. Today, the implantation of artificial organs has been a vital development in the field of medicine, while the smartphone, for example, serves as an extension of human memory, our senses and our mental functions as well. The advancements made in GPS and communication technologies allow us to be present remotely and even grant us the ability to exist outside of the limitations of our time and space frameworks. All these aspects of technology are an expansion of human beings and an augmentation of our physical and cognitive abilities.

Taking all of this into consideration, the cyborg seems present here and now. In an interview with Wired magazine, Haraway said that being a cyborg does not necessarily mean having silicon chips implanted under one’s skin or mechanical parts added to one’s body. The implication is, rather, that the human body has acquired features that it could not have been able to develop on its own, such as extending life expectancy. Indeed, in our current state, cybernetics exist around us, and in simpler forms than futuristic visions. Even maintaining our physical fitness is today cybernetic, from the use of exercise machines to the many food supplements available as well as clothing and footwear engineered for athletic activity. Moreover, the culture surrounding fitness could not have existed without viewing the human body as a high-performance machine whose performance can be improved over time.

On the other hand, a cyborg is “a creature of social reality as well as a creature of fiction” according to Haraway’s manifesto. The internet has brought about profound changes in human consciousness and human psychology. Virtual reality does not only surround us, but it also involves us in its own processes. The social dimension to technology plays a role in the construction of our identities, whether through online games, discussion forums or social media, where our identities can be as multiple as the online platforms that we use.     

Therefore, we can now say that we are all cyborgs, as technology “is not neutral. We’re inside of what we make, and it’s inside of us,” as Haraway formulates it. In modern life, the link between humans and technology has become inexorable to the extent that we cannot tell where we end and the machines begin. 

Cybernetics and feminism

Feminist issues lie at the heart of the concept of cybernetics, since the latter’s prospects erase major contradictions between nature and culture, such that it is no longer possible to characterise a role as natural. When people colloquially use the word “natural” to describe something, this is an expression of how they view the world, but also a normative claim about how it should be as well as a statement on what cannot be changed.

In this context, the cybernetics erase gender boundaries. For generations, women have been told that their “nature” makes them weak, submissive, overemotional and incapable of abstract thought, that it was “in their nature” only to be mothers and wives. If all these roles are “natural” then they are unchangeable, Haraway said. 

Conversely, if the concept of the human is itself “unnatural” and is instead socially constructed, then both men and women are also social constructs, and nothing about them is inherently “natural” or absolute. We are all [re]constructed when given the right tools. In short, cybernetics have allowed a new distinction of roles, based on neither sex nor race, as it provided humans the liberty and agency to construct themselves on every level.

“Because a cyborg is a hybrid of the machine and the organism, it merges nature and culture into one body, blurring the lines between them and eliminating the validity of essentialist understandings of human nature. This includes claims that there are specific social roles reserved for each of the sexes which are based in biological differences between them, in addition to other differences such as age or race.”

Therefore, through her notion of the cyborg, Haraway calls for a new feminism that takes into account the fundamental changes that technology brings to our bodies, to reject the binaries that represent the epistemology of the patriarchy —binaries such as body/psyche, matter/spirit, emotion/mind, natural/artificial, male/female, self/other, nature/culture. Technology is simply one of the means by which the boundaries between identities are erased. Cyborgs, in addition to being hybrids, transcend gender binaries and can thus constitute a way out of binary thinking used to classify our bodies and our machines and accordingly “lead to openness and encourage pluralism and indefiniteness.”

Haraway’s idea is based on a full cognisance of the ability of technology to increase the scope of human limitation and thus open opportunities for individuals to construct themselves away from stereotypes. And while Haraway describes A Cyborg Manifesto as an ironic political myth that mocks and derides patriarchal society, she still claims that cybernetics lay the foundation for a society in which we establish our relations not on the basis of similarity, but on harmony and accord.

(mediasupport.org)

[sailing-ever-west]

the trolley problem vs. systemic oppression: a comic.

[shesgonnachangetheworld]

i don't care that joe biden is old and tbh, i don't actually think the media cares either. they just want trump back because him sucking makes for easier clickbait

[lavenderleahy]

idk who made this meme format but I finally got to use it.

[ravenkings]

SCOTUS is slowly but surely reshaping the presidency into the dictatorship/kleptocracy that americans have hallucinated and (frankly) manifested for YEARS. like if y'all thought the government was corrupt already, OH HONEY YOU HAVE NO IDEA WHAT'S COMING

[maz737]

It is the great tragedy of this world that you can go see the new Mad Max movie, but when you leave the theater you still have to drive home at speed limit in your unmodded Honda civic. and use your turn signals

[ochiody]

@awnrii band au fanart :)

[anthonycrowley]

source

[softandorsweet]

being fat is hard because you don’t just run into inaccessibility that affects only you. for example, if i’m bigger than a car seat is built for, then i inconvenience those sitting next to me. if i’m bigger than a room is built for, i encroach on others space. it makes the fat person feel like it’s a personal fault, and skinny people are often not kind to fat folks who take up space. i want to make this clear: it is Not the fat persons fault AND i understand the strain and shame it can cause fat people. this world is built to exclude fat people. fitting of my favorite phrase inspired by the social model of disability; it’s not the fat persons fault, it’s the worlds fault.

[sinterhinde]

Haraway, 2016

In the midst of spiraling ecological devastation, multispecies feminist theorist Donna J. Haraway offers provocative new ways to reconfigure our relations to the earth and all its inhabitants. She eschews referring to our current epoch as the Anthropocene, preferring to conceptualize it as what she calls the Chthulucene, as it more aptly and fully describes our epoch as one in which the human and nonhuman are inextricably linked in tentacular practices. The Chthulucene, Haraway explains, requires sym-poiesis, or making-with, rather than auto-poiesis, or self-making. Learning to stay with the trouble of living and dying together on a damaged earth will prove more conducive to the kind of thinking that would provide the means to building more livable futures. Theoretically and methodologically driven by the signifier SF—string figures, science fact, science fiction, speculative feminism, speculative fabulation, so far—Staying with the Trouble further cements Haraway's reputation as one of the most daring and original thinkers of our time.

dukeupress.edu

[mckitterick]

Fire. All. Republicans.

if Republicans shut down the government over budget reasons, remember that they're the ones who grow the deficit every time they're in charge by giving massive amounts of our taxpayer money to corporations

our country can't survive much longer under republican rule, and will almost certainly crash under another garbage "president" like tRump

the hypocrisy is cartoonishly evil

[theworldgate]

I have to explain what is going on in the UK, because it is absurd.

So, this is Gary Lineker:

He's known for a fair few things over here. He was a very good (association) footballer, playing for England in the 1986 and 1990 World Cups, winning the Golden Boot in 1986, and managing to never get a single yellow card in his playing career. He played for Leicester City, Everton, Barcelona, and Tottenham, before finishing his career in Japan. But if you aren't in your mid 30s, you probably know actually know him him for a couple of other things. The first is the role of spokesman for another Leicester icon, Walkers Crisps (which are sort of equivalent to Lays, but hit different), as pictured above. Despite being a notably clean player, he used to play a cheeky serial crisp thief. I don't think he's done that for well over a decade, but his ads were on the telly a lot when I was a kid and it's a bit like learning that the hamburglar was an incredibly clean (American) football player or something.

The second thing Gary is widely known for is having presented Match of the Day, the big football program on the BBC, the sort-of state broadcaster, since 1999. He is, incidentally, very well paid for this (though with a consensus that he could get even more if he went to one of the non-free-to-view broadcasters because he is very good at the job). He also has a twitter account. And political opinions. So, the UK government has got itself dead set upon doing heinous stuff that will totally somehow work to prevent people who want to come to the UK making the perilous crossing of the Channel (between England and France). By heinous, I mean "openly advertise that they won't attempt to protect victims of modern slavery" stuff. It's very obviously using a legal hammer to victimise a marginalised group of people in order to win votes. And, uh, I should clarify that by "legal" I mean "using the passage of laws" - the policy is, in addition to all the other ways it's awful, probably incompatible with the Human Rights Act and the UK's international law obligations. Gary, top lad that he is, objected to this. On Tuesday 7th March, he made a quote Tweet of a video of the Home Secretary, Suella Braverman, bigging up the policy, he wrote "Good heavens, this is beyond awful.". This got a bunch of backlash from extremely right-wingers, and then he made the tweet that really got him in trouble (with right-wingers): "There is no huge influx. We take far fewer refugees than other major European countries. This is just an immeasurably cruel policy directed at the most vulnerable people in language that is not dissimilar to that used by Germany in the 30s, and I’m out of order?".

Now, I am not actually subjecting myself to watching a video of Suella Braverman bigging up a cruel policy to say whether the specific comparison of the language to 1930s Germany is accurate. But needless to say, Ms Braverman was amongst the many figures on the right of UK politics objecting to Gary's rhetoric. And here's the part where a fact about the BBC comes in: it is nominally neutral and impartial (and so, of course, is routinely accused of bias from all sides but particularly the right-wing), and has something of a code for its contributors to this effect. Now, that code has previously been applied to Gary Lineker, over a comment about whether governing Conservative Party would hand back donations from figures linked to the Russian regime. But it generally hasn't been applied too strongly to people like Gary, whose roles have nothing to do with politics (such as presenting a "here's what happened on the footie today" show), on the basis that, well, their roles have nothing to do with politics. However, when directly asked about whether the BBC should punish Gary Lineker for his tweets, government figures basically went "well, that's a them problem". But a couple of days passed, and it seemed like Gary's approach of "standing his ground because he did nothing wrong" was working and everything would die down. He was set to get 'a talking to' but not much more than that. The Conservative right, after all their fire and fury earlier, had gotten bored and moved onto something else. And then, on Friday 10th March, the BBC announced that he would be suspended from hosting Match of the Day this weekend. But it could still go ahead, because there are, like, other hosts! Except, well, funnily enough, when you take a beloved figure off air, for making a fairly anodyne tweet, no one wants to be the scab who actually takes up the role of replacing him. Gary's two co-hosts, Alan Shearer and Ian Wright, said that they would not appear without him. People who (co-)host Match of the Day on other days followed suit. The net result is that Match of the Day is currently set to air without hosts, BBC commentary, or global feed commentary. And the solidarity shown to Gary Lineker, over what is very flagrantly actual cancel culture and an attack on freedom of speech (the logic implied is that institutional impartiality requires that no one say anything too critical of the government ever), has continued to grow. The BBC has pretty much been unable to run pretty much any live sports content today, and has resorted to raiding the BBC Sounds archive to fill the sports radio channel. And, as of 17:30 on Saturday 11th March, the situation shows no signs of improvement, though some are calling for the Chairman Richard Sharp, who is separately facing corruption allegations, to resign (yes I linked to the BBC itself there, there is nothing, nothing, the BBC loves more than going into great detail about how much the BBC sucks).

[uncanny-tranny]

This might seem like an "old man yells at cloud" situation, but it's just wild growing up and being told how dangerous distracted driving is - how, at highway speeds, you can traverse the length of a football field (100 yards, 91 meters) in a matter of seconds - how one split second sending a text while driving could result in a potential fatal crash, and then getting on the road as a driver and being surrounded by billboards. Their entire purpose is to catch one's attention, so they're lining major roads, which tend to be highways. How is it that you're told how important it is to never be distracted while driving, but still being advertised to?

At best, this type of advertising is an eyesore to pedestrians and motorists and a general waste of electricity to light it, and at worst, it is an active danger considering they are there to advertise and therefore, must catch people's attention.

I'm not even against advertising in theory, but this particular mode bothers me so much and I hate how pervasive it is - especially in large cities or highways.

[aropride]

guys what do we do

[shalom-iamcominghome]

This is a reupload from Instagram. You may find the original post here, by user henmazzig

May their memories be a blessing

[luthienne]

Marc Lamont Hill and Mitchell Plitnick, from Except for Palestine: The Limits of Progressive Politics