By Margret Grebowicz
Feminist theorist and thinker Donna Haraway has considerably impacted notion on technology, cyberculture, the surroundings, animals, and social kin. This long-overdue quantity explores her impact on feminist idea and philosophy, paying specific consciousness to her newer paintings on spouse species, instead of her "Manifesto for Cyborgs."
Margret Grebowicz and Helen Merrick argue that the continuing fascination with, and re-production of, the cyborg has overshadowed Haraway's huge physique of labor in ways in which run counter to her personal transdisciplinary practices. Sparked by means of their very own own "adventures" with Haraway's paintings, the authors provide readings of her texts framed through a sequence of theoretical and political views: feminist materialism, perspective epistemology, radical democratic concept, queer conception, or even technology fiction. They situate Haraway's serious storytelling and "risky studying" practices as kinds of feminist method and realize her passionate engagement with "naturecultures" because the theoretical center riding her paintings. Chapters situate Haraway as critic, theorist, biologist, feminist, historian, and slapstick comedian, exploring the whole diversity of her identities and reflecting her dedication to embodying all of those modes simultaneously.
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Additional resources for Beyond the Cyborg: Adventures with Donna Haraway
The Actors Are Not All Us One of the most significant consequences of thinking with naturecultures rather than dualisms is that naturecultures are made and inhabited not only for, or by, humans: “The actors are not all ‘us’” (Haraway 2004:66). It is in the sense of getting away from the fixed-nature/mutable-culture dualism and the possibility of allowing for non-human agency that Haraway argues for an “artifactual” understanding of nature—one that she clearly distinguishes from the hyper-productionism which remakes the whole world into a commodity (a move which is also the target of ecofeminism and postcolonial critique).
To avoid the implications of Haraway as “SF” writer is to refuse a full engagement with her interdisciplinary practice and thus theory making. A D V E N T U R E S W I T H H A R AWAY 21 Many commentaries on living thinkers include contributions by the thinkers themselves in hopes of academic legitimation and marketability. We are no less guilty of those hopes. In the case of Haraway, however, this move becomes even more directly about the immediacy of “voice,” since her contributions are usually in the form of interviews, either alone (Haraway and Goodeve 2000), or alongside more traditional forms (Ihde and Selinger 2003; Haraway 2004; and Schneider 2005).
Queer Kin: The Two Butlers Kinship, in Haraway’s hands, becomes a way of disrupting both natural and cultural understandings of being in the world, to what and whom we have responsibility, with whom we articulate alliances, and who or what is deserving of our respect, care, and love (Haraway 2008). In her own work on kinship Judith Butler writes, “Debates about the distinction between nature and culture, which are clearly heightened when the distinctions between animal, human, machine, hybrid, and cyborg remain unsettled, become figured at the site of kinship, for even a theory of kinship that is radically culturalist frames itself against a discredited ‘nature’ and so remains in a constitutive and definitional relation to that which it claims to transcend” (Butler 2004:126).
Beyond the Cyborg: Adventures with Donna Haraway by Margret Grebowicz