“Cyborg writing is about the power to survive, not on the basis of original innocence, but on the basis of seizing the tools to mark the world that marked them as other.”

artwork of girl with keyboard feline on her head - imagery for circo del herrero blog “The last beachheads of uniqueness have been polluted if not turned into amusement parks–language tool use, social behaviour, mental events, nothing really convincingly settles the separation of human and animal. And many people no longer feel the need for such a separation; indeed, many branches of feminist culture affirm the pleasure of connection of human and other living creatures. Movements for animal rights are not irrational denials of human uniqueness; they are a clear-sighted recognition of connection across the discredited breach of nature and culture. Biology and evolutionary theory over the last two centuries have simultaneously produced modern organisms as objects of knowledge and reduced the line between humans and animals to a faint trace re-etched in ideological struggle or professional disputes between life and social science. Within this framework, teaching modern Christian creationism should be fought as a form of child abuse.

The second leaky distinction is between animal-human (organism) and machine. Pre-cybernetic machines could be haunted; there was always the spectre of the ghost in the machine. This dualism structured the dialogue between materialism and idealism that was settled by a dialectical progeny, called spirit or history, according to taste. But basically machines were not self-moving, self-designing, autonomous. They could not achieve man’s dream, only mock it. They were not man, an author to himself, but only a caricature of that masculinist reproductive dream. To think they were otherwise was paranoid. Now we are not so sure. Late twentieth-century machines have made thoroughly ambiguous the difference between natural and art)ficial, mind and body, self-developing and externally designed, and many other distinctions that used to apply to organisms and machines. Our machines are disturbingly lively, and we ourselves frighteningly inert.

Cyborg writing must not be about the Fall, the imagination of a once-upon-a-time wholeness before language, before writing, before Man. Cyborg writing is about the power to survive, not on the basis of original innocence, but on the basis of seizing the tools to mark the world that marked them as other.

The tools are often stories, retold stories, versions that reverse and displace the hierarchical dualisms of naturalized identities. In retelling origin stories, cyborg authors subvert the central myths of origin of Western culture. We have all been colonized by those origin myths, with their longing for fulfilment in apocalypse. The phallogocentrie origin stories most crucial for feminist cyborgs are built into the literal technologies – teehnologies that write the world, biotechnology and microelectronics – that have recently textualized our bodies as code problems on the grid of C3I. Feminist cyborg stories have the task of recoding communication and intelligence to subvert command and control.

Cyborg imagery can help express two crucial arguments in this essay: first, the production of universal, totalizing theory is a major mistake that misses most of reality, probably always, but certainly now; and second, taking responsibility for the social relations of science and technology means refusing an anti-science metaphysics, a demonology of technology, and so means embracing the skilful task of reconstructing the boundaries of daily life, in partial connection with others, in communication with all of our parts. It is not just that science and technology are possible means of great human satisfaction, as well as a matrix of complex dominations. Cyborg imagery can suggest a way out of the maze of dualisms in which we have explained our bodies and our tools to ourselves. This is a dream not of a common language, but of a powerful infidel heteroglossia. It is an imagination of a feminist speaking in tongues to strike fear into the circuits of the supersavers of the new right. It means both building and destroying machines, identities, categories, relationships, space stories. Though both are bound in the spiral dance, I would rather be a cyborg than a goddess.”

 

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GABBLER RECOMMENDS: Real Future: I Got a Magnet Implanted in My Finger, For Science (Episode 14)

#BLAThoughtOfTheDay – Replicants are not robots

So, if a human is half robot, they’re a cyborg. But if a robot is half human, they’re not? Shouldn’t it work both ways? I’m curious as to how adopting this reversal would change a lot of our feelings toward other robots. Like:

What other stories touch on this issue? We’d love to know your favorites or any recommendations you’ve been given.

BookTuber Tuesday – Companion Species Manifesto

[“BLA and GB Gabbler” (really just a pen name – singular) are the Editor and Narrator behind THE AUTOMATION, vol. 1 of the Circo del Herrero series. They are on facebook, twitter, tumblr, goodreads, and Vulcan’s shit list.]

all yellowB&N | Amazon | Etc.

GABBLER RECOMMENDS: Siri is not ‘genderless’ by Julia Dyck

“…Siri’s female voice—which exists on the phone with a lack of explanation—suggests that while our relationships with personal technologies are increasingly intimate, the technologies themselves continue to be read as feminine. From the telephone operators of the 50s and 60s to the disembodied woman announcing the next public transit stop, female voices have been speaking for technologies throughout history while the voices and opinions of women have largely not been heard in the process of designing these technologies.

In 1984, feminist philosopher Donna Haraway dreamt up a feminist sci-fi subject in her “Cyborg Manifesto.” Haraway imagined a future where femininity and technology meet to transcend binary gender and sexuality and reimagine intimacy and power in ways that were not previously conceived of. Living in a post-gender world, the Cyborg is a woman-technology hybrid. Able to escape race, gender, class systems, and structured power relations, the Cyborg has acted as a utopian ideal for exploring post-corporeal feminist possibilities.

Siri, as well as other digital assistants like Alexa, Cortana, and Google Now, can be seen as an upgrade to these technologies and the actual women they replace. Not only will Siri perform secretarial work from your palm, but she has a clever yet constrained personality. She performs the role of feminized emotional labour that was unable to be replicated by earlier, less sophisticated assistants. Siri fulfills the fantasy of a machine, which performs the labour of women without being affected by stress, relationships, or the burden of a carnal casing.

As Jack Halberstam, gender theorist and queer philosopher, suggests, gender itself is technology, and technology is given a female identity when it must seduce the user into thinking of it as desirable or benign. As the telephone operators of the 1950s demonstrate, a good vocal user interface is one that does not draw attention to itself or its labour, one who is there to help us as a faithful chattel, but never an equal.”

[Via]