Source: https://warwick.ac.uk/fac/arts/english/currentstudents/undergraduate/modules/fictionnownarrativemediaandtheoryinthe21stcentury/manifestly_haraway_—-a_cyborg_manifesto_science_technology_and_socialist-feminism_in_the….pdf
‘The silicon chip is a surface for writing; it is etched in molecular scales disturbed only by atomic noise, the ultimate interference for nuclear scores.’ (11)
Miniaturization has turned out to be about power; small is not so much beautiful as
preeminently dangerous, as in cruise missiles.
Our best machines are made of sunshine.
People are nowhere near so fuid, being both material and opaque. Cyborgs are ether, quintessence.
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. (12)
From One-Dimensional Man (Marcuse 1964) to The Death of Nature (Merchant 1980), the analytic resources developed by progressives have insisted on the necessary domination of technics and recalled us to an imagined organic body to integrate our resistance. (13)
a cyborg world might be about lived social and bodily realities in which people are not afraid of their joint kinship with animals and machines, not afraid of permanently partial identities and contradictory standpoints.(13)
coalition—affinity, not identity (15)
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 specifcity. (15)
White women, including socialist-feminists, discovered (that is, were forced
kicking and screaming to notice) the noninnocence of the category “woman.”
That consciousness changes the geography of all previous categories; it denatures them as heat denatures a fragile protein. (19)
Another’s desire, not the self’s labor, is the origin of “woman.” (22)
woman disintegrates into women in our time. (25)
we are living through a movement from an organic, industrial society to a polymorphous, information system—from all work to all play, a deadly game. (26)
No objects, spaces, or bodies are sacred in themselves;(30)
The cyborg is not subject to Foucault’s biopolitics; the cyborg simulates politics,
a much more potent field of operations. (30)
The cyborg is a kind of disassembled and reassembled, postmodern collective and personal self. This is the self feminists must code. (31)
communications sciences and modern biologies are constructed by a common move—the translation of the world into a problem of coding, a search for a common language in which all resistance to instrumental control disappears and all heterogeneity can be submitted to disassembly, reassembly, investment, and exchange. (32)
Microelectronics is the technical basis of simulacra—that is, of copies without originals. (34)
Communications sciences and biology are constructions of natural technical objects of knowledge in which the difference between machine and organism is thoroughly blurred; mind, body, and tool are on very intimate terms. (34)
homework economy?
Among the many transformations of reproductive situations is the medical one, where women’s bodies have boundaries newly permeable to both “visualization” and “intervention.”(41)
The technologies of visualization recall the important cultural practice of hunting
with the camera and the deeply predatory nature of a photographic consciousness. (42)
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 Workplace, State, School, Clinic – Hospital, and Church. Each of these idealized spaces is logically and practically implied in every other locus, perhaps analogous to a holographic photograph. (44)
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. (48)
We do not need a totality in order to work well. The feminist dream of a common language, like all dreams for a perfectly true language, of perfectly faithful naming of experience, is a totalizing and imperialist one. (50)
“Women of color” are the preferred labor force for the science-based industries, the real women for whom the worldwide sexual market, labor market, and politics of reproduction kaleidoscope into daily life. […] Literacy, especially in English, distinguishes the “cheap” female labor so attractive to the multinationals. (52)