By Margret Grebowicz
Feminist theorist and thinker Donna Haraway has considerably impacted idea on technological know-how, cyberculture, the surroundings, animals, and social kin. This long-overdue quantity explores her effect on feminist concept and philosophy, paying specific realization to her newer paintings on significant other species, instead of her "Manifesto for Cyborgs."
Margret Grebowicz and Helen Merrick argue that the continued fascination with, and re-production of, the cyborg has overshadowed Haraway's broad physique of labor in ways in which run counter to her personal transdisciplinary practices. Sparked via their very own own "adventures" with Haraway's paintings, the authors supply readings of her texts framed by way of a sequence of theoretical and political views: feminist materialism, viewpoint epistemology, radical democratic thought, queer thought, or even technological know-how fiction. They situate Haraway's serious storytelling and "risky analyzing" practices as sorts of feminist technique and realize her passionate engagement with "naturecultures" because the theoretical middle riding her paintings. Chapters situate Haraway as critic, theorist, biologist, feminist, historian, and slapstick comedian, exploring the complete diversity of her identities and reflecting her dedication to embodying all of those modes simultaneously.
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Extra resources for Beyond the Cyborg: Adventures with Donna Haraway
Nonreprocentric models of kinship “constitute a ‘breakdown’ of traditional kinship that not only displaces the central place of biological and sexual relations from its definition but gives sexuality a domain separate from kinship, which allows for the durable ties to be thought of outside of the conjugal frame and thus opens kinship to a set of community ties that are irreducible to family” (Butler 2004:127). This facilitates imagining interspecies kinship because the species line no longer signifies as that which constrains biological reproduction.
Butler 2004:107) Foreclosure precludes the possibility of a progressive sexual movement. Accordingly, as we can see in her deliberate mystification of the sex play between Willem and Cayenne, Haraway’s demand that we consider animals as sexual agents is precisely a move away from any straightforward intelligibility of their practices. And, in keeping with Haraway’s account of posthuman hermeneutic agency, Butler describes these unintelligible places as sites from which a different kind of claim can be made.
Sexual zoophilia itself becomes a symbol of the breakdown of human exceptionalism and perhaps even proof of evolutionary theory. But, clearly, this collapsing of desire into nature is not where most feminists will wish to end up. What kind of account of agency is available in a post-Enlightenment world in which we have abandoned human exceptionalism, where we take evolutionary biology seriously but no longer conflate nature with programming? Surprisingly, it is Derrida’s work on the animal that offers a position closer to Haraway’s because both take seriously the idea of the animal as sexual agent.