R. Joshua Scannell, ‘Both a Cyborg and a Goddess: Deep Managerial Time and Informatic Governance’, pp.247-273, in:
Behar, K. (Ed.), 2016. Object-oriented feminism. University of Minnesota Press, Minneapolis.
[Referencing Jasbir Puar (2012)]
Affective intensities, distributed bodily information, data trails, teletechnology, all commingle in a constantly productive distribution of posthumanist political modulations that are the target of what Gilles Deleuze identified as “the society of control.”
Puar metonymizes these analytics as goddesses and cyborgs. On the one hand, the reified humanist categories of goddess identity and personhood render a political imagination that exotifies both the sub- jects it seeks to represent and the political systems that oppress them. On the other, the teleological technical determinism of the cyborg easily slips into a sort of pseudo-intellectual “disruptive” solipsism. Surely, she claims, there must be cyborg goddesses in our midst.
It is my contention that a figure with the attributes of the cyborg goddess has emerged, but that it is not human.
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Amy Ireland, ‘Black Circuit: Code for the Numbers to Come’, E-flux Journal #80 (March 2017). [http://www.e-flux.com/journal/80/100016/black-circuit-code-for-the-numbers-to-come%5D
We are used to calls to resist the total integration of our world into the machinations of the spectacle, to throw off the alienated state that capitalism has bequeathed to us and return to more authentic processes, often marked as an original human symbiosis with nature. But Plant—as a shrewd reader of post-spectacle theory—makes a deeper point. Woman as she is constructed by Man—and in order to be considered “normal” in Freud’s analyses—is continuous with the spectacle. Her capacity to act is entirely confined to modalities of simulation. She has never been party to authentic being, in fact it is her negating function that underwrites the entire fantasy of return to an origin. Because she is continuous with it, she is imperceptible within it.
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Amy Ireland and Linda Dement, ‘A Thousand Reps’, 2016
The unacknowledged status of reproductive labour has traditionally been connected to socialist-feminist responses to capitalism, identified as a site from which protest against the system as a whole can be activated, without necessarily questioning the logic of reproductive labour itself—as a form that reinforces a single, heteronormative mode of creativity.
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Haraway, Donna J. “Introduction” in:
Haraway, D.J., 2016. Staying with the trouble: making kin in the Chthulucene. Duke University Press, Durham.
Trouble is an interesting word. It derives from a thirteenth-century French verb meaning “to stir up,” “to make cloudy,” “to disturb.”
Mixed-up times are overflowing with both pain and joy—with vastly unjust patterns of pain and joy, with unnecessary killing of ongoingness but also with necessary resurgence. The task is to make kin in lines of inventive connection as a practice of learning to live and die well with each other in a thick present.
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Alondra Nelson. ‘Future Texts’, pp.1-15 in:
Nelson, A. (ed.), 2002. Afrofuturism. Duke University Press, Durham.
Forecasts of a utopian (to some) race-free future and pronouncements of the dystopian digital divide are the predominant discourses of blackness and technology in the public sphere.
What matters is less a choice between these two narratives, which fall into conventional libertarian and conservative frameworks, and more what they have in common: namely, the assumption that race is a liability in the twenty-first century—is either negligible or evidence of negligence.
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