Donna Haraway

1. Donna Haraway • She studied philosophies of evolution in Paris […]before beginning graduate studies in biology at Yale University.(2266) • […]at the University of California at Santa Cruz since 1980,where she teaches feminist theory and science studies. (2267)

2. A Manifesto for Cyborgs: Science, Technology, and Socialist Feminism in the 1980s • The cyborg, “a hybrid of machine and organism” that , for Haraway, becomes a metaphor for “ disassembled and reassembled, postmodern collective and personal self”[…](2266) • We are cyborgs. […] The cyborg is a condensed image of both imagination and material reality, the two jointed centers structuring any possibility of historical transformation.(2270)

3. Cyborg against essentialismor original unity • Essentialism: 各種性別ˋ種族與階級，都有特殊的特質，無法與團體以外的他人共享，所以具有排他性。 • By adopting the cyborg as a political myth, feminism might be able to initiate effective action without recourse to essentialism or identity politics. (2267) • Original unity [pure identity]- the myth of the garden of Eden, a belief in pure, coherent social identity that separates the truly human from animals, machines, and other races and ethnic groups. (2267)

4. Cyborg as “a new partial and heterogeneous subjectivity” (2267) • Cyborgs, being “wary of holism, but need for connection,” offer a new kind of community and politics based not on unity but affinity,[…]not on the totalized conception of the category “woman”(central to many feminisms) but on partial explanations based on a careful understanding of difference. (2267) • unity統一,一致,單一 affinity 類似

5. The breakdowns in three crucial boundaries: those between human and animal, organism and machine, and the physical and non-physical • 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[…](2271) • Pre-cybernetic machines -Basically machines were not self-moving, self-designing, autonomous. (2272) Our machines are disturbingly lively. (2272) • Modern machines are microelectronic devices: they are everywhere and they are invisible. (2273)

6. Fractured [partial] identities • It has become difficult to name one’s feminism by single adjective[…] (2275) • Identities seem contradictory, partial, and strategic.(2275) • Gender, race, or class consciousness is an achievement forced on us by the terrible historical experience of the contradictory social realities of patriarchy, colonialism, and capitalism. (2275) • For me-and for many who share a similar historical location in white, professional middle class, female, radical, North American, middle-adult bodies-the sources of a crisis in political identity are legion. (2275~6)

7. Marxism/socialist feminisms and radical feminism based on exclusion and marginalization • Chela Sandoval- “oppositional consciousness” born of the skills for reading webs of power by those refused stable membership in the social categories of race, sex, or class. (2276) • Sandoval emphasized the lack of any essential criterion for identifying who is a woman of color.(2276) • […] the definition of the group has been by conscious appropriation of negation. (2276) • She [a woman of color] was at the bottom of a cascade of negative identities. (2276)

8. Marxism/socialist feminisms 社會主義的女性主義者，抗議透過階級讓女性在工作場所有酬勞待遇不均ˋ性騷擾或性別剝削的情況。 • Radical feminism( MacKinnon) 男性權力的施展-透過強制的性行為達成管束的目的。男女性行為也就構成了男支配、女服從的性的不平等模式，而進一步決定了性別不平等的關係，女性與男性性行為，她的性也因此被掠奪，受到男性的操控及定義。而性也等同於施加在女性身上的暴力，若有女性認為從異性性關係當中獲得性快感，是她誤以為自己獲得快感，而沒有覺察接受男性的宰制。 […]neither Marxism nor radical feminist points of view have tended to embrace the status of a partial explanation; both were regularly constituted as totality. (2280)

9. The Informatics of Domination(支配的資訊系統) • Cyborg semiologies (studies of sign system) (2283) • Any objects or persons can be reasonably thought of in terms of disassembly and reassembly. (2283) • Human beings, like any other component or subsystem, must be localized in a system architecture whose basic modes of operation are probabilistic, statistical. (2283) • […]any component can be interfaced with any other if the proper standard, the proper code, can be constructed for a processing signals in a common language. (2283)

10. Communication sciences (通訊科學)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 heterogeneity can be submitted to disassembly, reassembly, investment, and exchange. (2284) • The organism has been translated into problem of genetic coding and read-out. (2284)

11. The informatics of domination • The social relations of science and technology (2286) • Not a technological determinism (2286) • The science and technology provide fresh source of power, that we need fresh sources of analysis and political action. (2286)

12. The Homework Economy • Richard Gordon He intends “homework economy” to name a restructuring of work […] jobs literally done by women. Work is being redefined as both female and feminized, whether performed by men or women. (2286-7) • To be feminized means to be made vulnerable; able to be disassembled, reassembled,[…](2287) • […] the concept indicates that factory, home, and market are integrated on a new scale and that the places of women are crucial. (2287)

13. The consequences of the new technologies are felt by women both in the loss of the family (male) wage and in the character of their own jobs, which are becoming capital-intensive, e.g., office work and nursing. (2287) • The new economic and technological arrangements are also related to the collapsing welfare state and the ensuing intensification of demandson women to sustain daily life for themselves as well as for men, children, and old people. (2287)

14. The feminization of poverty- generated by dismantling the welfare state, by the homework economy where stable jobs become the exception, and sustained by the expectation that women’s wage will not be matched by a male income for the support of children-has become an urgent focus. (2287)

15. Cyborgs: A Myth of Political Identity • [...] “women of color” might be understand as a cyborg identity, a potent subjectivity synthesized from fusions of outsider identities. (2293) • […], Sister outsider is the offshore woman, whom U.S. workers, female and feminized, are supposed to regard as the enemy preventing solidarity, threatening their security. (2293) • […], Sister outsider is a potential amidst races and ethnic identities of woman manipulated for division…(2293)

16. Cherríe Moraga in Loving in the War Years explores the themes of identity when one never possessed the original language, never told the original story,[…] so cannot base identity on a myth or a fall from innocence…(2294) • It [Moraga’s language] is self-consciously spliced, a chimera of English and Spanish, both conqueror’s languages. (2294) • Sister outsider [cyborg writing] hints at the possibility of world survival not because of her innocence, but because of her ability to live on the boundaries, to write without the founding myth of original wholeness. (2294)

17. The cyborgs populating feminist science fiction make very problematic the status of man or woman, human, artifact, member of a race, individual identity, or body. (2297) • Joanna Russ- The Female Man (女身男人) where characters refuse the reader’s search for innocent wholeness… (2297) 以同一位女主角在四個平行世界的四個化身所經歷的不同遭遇為主線。 The Female Manis the story of four versions of one genotype, all of whom meet, but even taken together do not make a whole, resolve the dilemmas of violent moral action, nor remove the growing scandal of gender. (2297)

18. Regeneration, not rebirth • We [Cyborgs] require regeneration, not rebirth, and the possibilities for our reconstitution include the utopian dream of the hope for a monstrous world without gender. (2299) • For salamanders, regeneration after injury, such as the loss of a limb, involves regrowth of structure and restoration of function….(2299)

19. Conclusion • One is too few, but two are too many. (2296) • She advocates not the “dream of a common language” but a “powerful infidel heteroglossia.” (2268&2299)  the necessity of negotiating rather than policing boundaries that are becoming increasingly unstable (2268)

20. Sylvia Plath • The girl […] was born and brought in comparatively quiet, middle-class circumstances. Her parents, German immigrants, were ambitious. Otto Plath, an entomologist, taught at Boston University…(2080) • With her mother’s encouragement, she began to write stories and poems when she was quite young…(2080)

21. What might have been simply a prosperous and productive girlhood has been darkened, however, by her father death (from a gangrenous leg, to which she refers to Daddy) when she was eight. (2080) • In 1956, she met and married the poet Ted Hughes, an ambitious and energetic artist.. (2080) After her marriage broke up in the summer of 1962, Plath moved back London and struggled to continue her work while caring for her children…(2080) • Early in the morning of February 11, 1963, she left mugs of milk next to her children’s cribs, carefully stuffed towels into the cracks around her kitchen door, and gassed herself in the oven of her stove. (2081)

22. Daddy (2091-3) You do not do, you do not do Any more, blackshoe In which I have lived like a foot For thirty years, poor and white, Barely daring to breath or Achoo.

23. Daddy, I have had to kill you. You died before I had time – Marble-heavy, a bag of God, Ghastly statue with one gray toe Big as Frisco seal And a head in the freakish Atlantic Where it pours bean green over blue In the waters off beatiful Nauset. I used to pray to recover you. Ach, du.

24. In the German tongue, in the Polish town Scraped flat by the roller Of wars, wars, wars. But the name of the town is common. My Polack friend Says there are a dozen or two. So I never could tell where you Put your foot, your root, The tongue stuck in my jaw.

25. It stuck in my barb snare. Ich, ich, ich, ich, I could hardly speak. I thought every German was you. And the language obscene An engine, an engine Chuffing me off like a Jew. A Jew to Dachau, Aushwitz, Belsen. I began to talk like a Jew. I think I may well be a Jew. The snows of Tyrol, the clear beer of Vienna Are not very pure or true. With my gipsy ancestress and my weird luck Any my Taroc pack and my Taroc pack I may be a bit of Jew.

26. I have always been scared of you, With your Luftwaffe, your gobbledygoo. And your neat mustache And your Aryan eye, bright blue. Panzer-man, panzer man, O You – Not God but a swastika So black no sky could squeak through. Every woman adores a Fascist, The boot in the face, the brute Brute heart of a brute like you.

27. You stand at the blackboard, daddy, In the picture I have of you, A cleft in your chin instead of your foot But no less a devil for that, no not Any less the black man who Bit my pretty red heart in two. I was ten when they buried you. At twenty I tried to die. And get back, back, back to you. I thought even the bones would do.

28. But they pulled me out of sack, And they stuck me together with glue. I made a model of you, A man in black with a Menikampf look And a love of the rack and the screw. And I said I do, I do. So daddy, I’m finally through. The black telephone’s off at the root, The voices just can’t worm through.

29. If I’ve killed one man, I’ve killed two– The vampire who said he was you And drank my blood for a year, Seven years, if you want to know. Daddy, you can lie back now. There’s a stake in your fat black heart And the villagers never liked you. They are dancing and stamping on you. They always knew it was you. Daddy, daddy, you bastard, I’m through.