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| − | == <small>'''Text'''</small> ==
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| − | '''Xenofeminism:'''
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| − | '''A Politics for Alianation:'''
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| − |
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| − | '''Laboria Cuboniks'''
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| − |
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| − | '''ZERO'''
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| − |
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| − | 0x00 Ours is a world in vertigo. It is a world that swarms with
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| − | technological mediation, interlacing our daily lives with abstraction,
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| − | virtuality, and complexity. XF constructs a feminism adapted to these
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| − | realities: a feminism of unprecedented cunning, scale, and vision; a future
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| − | in which the realization of gender justice and feminist emancipation
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| − | contribute to a universalist politics assembled from the needs of every
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| − | human, cutting across race, ability, economic standing, and geographical
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| − | position. No more futureless repetition on the treadmill of capital, no more
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| − | submission to the drudgery of labour, productive and reproductive alike, no
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| − | more reification of the given masked as critique. Our future requires
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| − | depetrification. XF is not a bid for revolution, but a wager on the long
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| − | game of history, demanding imagination, dexterity and persistence.
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| − |
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| − | 0x01 XF seizes alienation as an impetus to generate new worlds. We are all
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| − | alienated -- but have we ever been otherwise? It is through, and not
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| − | despite, our alienated condition that we can free ourselves from the muck of
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| − | immediacy. Freedom is not a given -- and it's certainly not given by anything
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| − | 'natural'. The construction of freedom involves not less but more
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| − | alienation; alienation is the labour of freedom's construction. Nothing
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| − | should be accepted as fixed, permanent, or 'given' -- neither material
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| − | conditions nor social forms. XF mutates, navigates and probes every horizon.
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| − | Anyone who's been deemed 'unnatural' in the face of reigning biological
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| − | norms, anyone who's experienced injustices wrought in the name of natural
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| − | order, will realize that the glorification of 'nature' has nothing to offer
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| − | us -- the queer and trans among us, the differently-abled, as well as those who
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| − | have suffered discrimination due to pregnancy or duties connected to
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| − | child-rearing. XF is vehemently anti-naturalist. Essentialist naturalism
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| − | reeks of theology -- the sooner it is exorcised, the better.
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| − |
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| − | 0x02 Why is there so little explicit, organized effort to repurpose
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| − | technologies for progressive gender political ends? XF seeks to
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| − | strategically deploy existing technologies to re-engineer the world. Serious
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| − | risks are built into these tools; they are prone to imbalance, abuse, and
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| − | exploitation of the weak. Rather than pretending to risk nothing, XF
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| − | advocates the necessary assembly of techno-political interfaces responsive
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| − | to these risks. Technology isn't inherently progressive. Its uses are fused
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| − | with culture in a positive feedback loop that makes linear sequencing,
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| − | prediction, and absolute caution impossible. Technoscientific innovation
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| − | must be linked to a collective theoretical and political thinking in which
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| − | women, queers, and the gender non-conforming play an unparalleled role.
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| − |
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| − | 0x03 The real emancipatory potential of technology remains unrealized. Fed
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| − | by the market, its rapid growth is offset by bloat, and elegant innovation
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| − | is surrendered to the buyer, whose stagnant world it decorates. Beyond the
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| − | noisy clutter of commodified cruft, the ultimate task lies in engineering
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| − | technologies to combat unequal access to reproductive and pharmacological
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| − | tools, environmental cataclysm, economic instability, as well as dangerous
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| − | forms of unpaid/underpaid labour. Gender inequality still characterizes the
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| − | fields in which our technologies are conceived, built, and legislated for,
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| − | while female workers in electronics (to name just one industry) perform some
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| − | of the worst paid, monotonous and debilitating labour. Such injustice
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| − | demands structural, machinic and ideological correction.
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| − | 0x04 Xenofeminism is a rationalism. To claim that reason or rationality is
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| − | 'by nature' a patriarchal enterprise is to concede defeat. It is true that
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| − | the canonical 'history of thought' is dominated by men, and it is male hands
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| − | we see throttling existing institutions of science and technology. But this
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| − | is precisely why feminism must be a rationalism -- because of this miserable
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| − | imbalance, and not despite it. There is no 'feminine' rationality, nor is
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| − | there a 'masculine' one. Science is not an expression but a suspension of
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| − | gender. If today it is dominated by masculine egos, then it is at odds with
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| − | itself -- and this contradiction can be leveraged. Reason, like information,
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| − | wants to be free, and patriarchy cannot give it freedom. Rationalism must
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| − | itself be a feminism. XF marks the point where these claims intersect in a
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| − | two-way dependency. It names reason as an engine of feminist emancipation,
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| − | and declares the right of everyone to speak as no one in particular.
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| − |
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| − |
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| − | '''INTERRUPT'''
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| − | 0x05 The excess of modesty in feminist agendas of recent decades is not
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| − | proportionate to the monstrous complexity of our reality, a reality
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| − | crosshatched with fibre-optic cables, radio and microwaves, oil and gas
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| − | pipelines, aerial and shipping routes, and the unrelenting, simultaneous
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| − | execution of millions of communication protocols with every passing
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| − | millisecond. Systematic thinking and structural analysis have largely fallen
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| − | by the wayside in favour of admirable, but insufficient struggles, bound to
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| − | fixed localities and fragmented insurrections. Whilst capitalism is
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| − | understood as a complex and ever-expanding totality, many would-be emancipat-
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| − | tory anti-capitalist projects remain profoundly fearful of transitioning to
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| − | the universal, resisting big-picture speculative politics by condemning them
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| − | as necessarily oppressive vectors. Such a false guarantee treats universals
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| − | as absolute, generating a debilitating disjuncture between the thing we seek
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| − | to depose and the strategies we advance to depose it.
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| − |
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| − | 0x06 Global complexity opens us to urgent cognitive and ethical demands.
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| − | These are Promethean responsibilities that cannot pass unaddressed. Much of
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| − | twenty-first century feminism -- from the remnants of postmodern identity
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| − | politics to large swathes of contemporary ecofeminism -- struggles to
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| − | adequately address these challenges in a manner capable of producing
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| − | substantial and enduring change. Xenofeminism endeavours to face up to these
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| − | obligations as collective agents capable of transitioning between multiple
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| − | levels of political, material and conceptual organization.
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| − | 0x07 We are adamantly synthetic, unsatisfied by analysis alone. XF urges
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| − | constructive oscillation between description and prescription to mobilize
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| − | the recursive potential of contemporary technologies upon gender, sexuality
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| − | and disparities of power. Given that there are a range of gendered
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| − | challenges specifically relating to life in a digital age -- from sexual
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| − | harassment via social media, to doxxing, privacy, and the protection of
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| − | online images -- the situation requires a feminism at ease with computation.
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| − | Today, it is imperative that we develop an ideological infrastructure that
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| − | both supports and facilitates feminist interventions within connective,
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| − | networked elements of the contemporary world. Xenofeminism is about more
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| − | than digital self-defence and freedom from patriarchal networks. We want to
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| − | cultivate the exercise of positive freedom -- freedom-to rather than simply
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| − | freedom-from -- and urge feminists to equip themselves with the skills to
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| − | redeploy existing technologies and invent novel cognitive and material tools
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| − | in the service of common ends.
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| − | 0x08 The radical opportunities afforded by developing (and alienating) forms
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| − | of technological mediation should no longer be put to use in the exclusive
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| − | interests of capital, which, by design, only benefits the few. There are
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| − | incessantly proliferating tools to be annexed, and although no one can claim
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| − | their comprehensive accessibility, digital tools have never been more widely
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| − | available or more sensitive to appropriation than they are today. This is
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| − | not an elision of the fact that a large amount of the world's poor is
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| − | adversely affected by the expanding technological industry (from factory
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| − | workers labouring under abominable conditions to the Ghanaian villages that
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| − | have become a repository for the e-waste of the global powers) but an
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| − | explicit acknowledgement of these conditions as a target for elimination.
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| − | Just as the invention of the stock market was also the invention of the
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| − | crash, Xenofeminism knows that technological innovation must equally
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| − | anticipate its systemic condition responsively.
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| − |
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| − |
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| − | '''TRAP'''
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| − | 0x09 XF rejects illusion and melancholy as political inhibitors. Illusion,
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| − | as the blind presumption that the weak can prevail over the strong with no
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| − | strategic coordination, leads to unfulfilled promises and unmarshalled
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| − | drives. This is a politics that, in wanting so much, ends up building so
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| − | little. Without the labour of large-scale, collective social organisation,
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| − | declaring one's desire for global change is nothing more than wishful
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| − | thinking. On the other hand, melancholy -- so endemic to the left -- teaches
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| − | us that emancipation is an extinct species to be wept over and that blips of
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| − | negation are the best we can hope for. At its worst, such an attitude
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| − | generates nothing but political lassitude, and at its best, installs an
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| − | atmosphere of pervasive despair which too often degenerates into factionalism
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| − | and petty moralizing. The malady of melancholia only compounds political
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| − | inertia, and -- under the guise of being realistic -- relinquishes all
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| − | hope of calibrating the world otherwise. It is against such maladies that
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| − | XF innoculates.
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| − | 0x0A We take politics that exclusively valorize the local in the guise of
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| − | subverting currents of global abstraction, to be insufficient. To secede
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| − | from or disavow capitalist machinery will not make it disappear. Likewise,
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| − | suggestions to pull the lever on the emergency brake of embedded velocities,
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| − | the call to slow down and scale back, is a possibility available only to the
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| − | few -- a violent particularity of exclusivity -- ultimately entailing catas-
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| − | trophe for the many. Refusing to think beyond the microcommunity, to foster
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| − | connections between fractured insurgencies, to consider how emancipatory
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| − | tactics can be scaled up for universal implementation, is to remain
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| − | satisfied with temporary and defensive gestures. XF is an affirmative
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| − | creature on the offensive, fiercely insisting on the possibility of
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| − | large-scale social change for all of our alien kin.
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| − |
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| − | 0x0B A sense of the world's volatility and artificiality seems to have faded
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| − | from contemporary queer and feminist politics, in favour of a plural but
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| − | static constellation of gender identities, in whose bleak light equations of
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| − | the good and the natural are stubbornly restored. While having (perhaps)
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| − | admirably expanded thresholds of 'tolerance', too often we are told to seek
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| − | solace in unfreedom, staking claims on being 'born' this way, as if offering
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| − | an excuse with nature's blessing. All the while, the heteronormative centre
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| − | chugs on. XF challenges this centrifugal referent, knowing full well that
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| − | sex and gender are exemplary of the fulcrum between norm and fact, between
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| − | freedom and compulsion. To tilt the fulcrum in the direction of nature is a
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| − | defensive concession at best, and a retreat from what makes trans and queer
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| − | politics more than just a lobby: that it is an arduous assertion of freedom
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| − | against an order that seemed immutable. Like every myth of the given, a
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| − | stable foundation is fabulated for a real world of chaos, violence, and
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| − | doubt. The 'given' is sequestered into the private realm as a certainty,
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| − | whilst retreating on fronts of public consequences. When the possibility of
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| − | transition became real and known, the tomb under Nature's shrine cracked,
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| − | and new histories -- bristling with futures -- escaped the old order of 'sex'.
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| − | The disciplinary grid of gender is in no small part an attempt to mend that
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| − | shattered foundation, and tame the lives that escaped it. The time has now
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| − | come to tear down this shrine entirely, and not bow down before it in a
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| − | piteous apology for what little autonomy has been won.
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| − | 0x0C If 'cyberspace' once offered the promise of escaping the strictures of
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| − | essentialist identity categories, the climate of contemporary social media
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| − | has swung forcefully in the other direction, and has become a theatre where
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| − | these prostrations to identity are performed. With these curatorial
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| − | practices come puritanical rituals of moral maintenance, and these stages
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| − | are too often overrun with the disavowed pleasures of accusation, shaming,
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| − | and denunciation. Valuable platforms for connection, organization, and
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| − | skill-sharing become clogged with obstacles to productive debate positioned
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| − | as if they are debate. These puritanical politics of shame -- which fetishize
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| − | oppression as if it were a blessing, and cloud the waters in moralistic
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| − | frenzies -- leave us cold. We want neither clean hands nor beautiful souls,
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| − | neither virtue nor terror. We want superior forms of corruption.
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| − | 0x0D What this shows is that the task of engineering platforms for social
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| − | emancipation and organization cannot ignore the cultural and semiotic
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| − | mutations these platforms afford. What requires reengineering are the
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| − | memetic parasites arousing and coordinating behaviours in ways occluded by
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| − | their hosts' self-image; failing this, memes like 'anonymity', 'ethics',
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| − | 'social justice' and 'privilege-checking' host social dynamisms at odds with
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| − | the often-commendable intentions with which they're taken up. The task of
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| − | collective self-mastery requires a hyperstitional manipulation of desire's
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| − | puppet-strings, and deployment of semiotic operators over a terrain of
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| − | highly networked cultural systems. The will will always be corrupted by the
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| − | memes in which it traffics, but nothing prevents us from instrumentalizing
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| − | this fact, and calibrating it in view of the ends it desires.
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| − |
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| − |
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| − | '''PARITY'''
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| − | 0x0E Xenofeminism is gender-abolitionist. 'Gender abolitionism' is not code
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| − | for the eradication of what are currently considered 'gendered' traits from
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| − | the human population. Under patriarchy, such a project could only spell
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| − | disaster -- the notion of what is 'gendered' sticks disproportionately to the
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| − | feminine. But even if this balance were redressed, we have no interest in
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| − | seeing the sexuate diversity of the world reduced. Let a hundred sexes
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| − | bloom! 'Gender abolitionism' is shorthand for the ambition to construct a
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| − | society where traits currently assembled under the rubric of gender, no
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| − | longer furnish a grid for the asymmetric operation of power. 'Race
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| − | abolitionism' expands into a similar formula -- that the struggle must continue
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| − | until currently racialized characteristics are no more a basis of
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| − | discrimination than than the color of one's eyes. Ultimately, every
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| − | emancipatory abolitionism must incline towards the horizon of class
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| − | abolitionism, since it is in capitalism where we encounter oppression in its
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| − | transparent, denaturalized form: you're not exploited or oppressed because
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| − | you are a wage labourer or poor; you are a labourer or poor because you are
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| − | exploited.
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| − |
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| − | 0x0F Xenofeminism understands that the viability of emancipatory
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| − | abolitionist projects -- the abolition of class, gender, and race -- hinges on a
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| − | profound reworking of the universal. The universal must be grasped as
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| − | generic, which is to say, intersectional. Intersectionality is not the
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| − | morcellation of collectives into a static fuzz of cross-referenced
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| − | identities, but a political orientation that slices through every
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| − | particular, refusing the crass pigeonholing of bodies. This is not a
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| − | universal that can be imposed from above, but built from the bottom up --
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| − | or, better, laterally, opening new lines of transit across an uneven
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| − | landscape. This non-absolute, generic universality must guard against the
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| − | facile tendency of conflation with bloated, unmarked particulars -- namely
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| − | Eurocentric universalism -- whereby the male is mistaken for the sexless, the
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| − | white for raceless, the cis for the real, and so on. Absent such a
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| − | universal, the abolition of class will remain a bourgeois fantasy, the
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| − | abolition of race will remain a tacit white-supremacism, and the abolition
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| − | of gender will remain a thinly veiled misogyny, even -- especially -- when
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| − | prosecuted by avowed feminists themselves. (The absurd and reckless
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| − | spectacle of so many self-proclaimed 'gender abolitionists'' campaign
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| − | against trans women is proof enough of this. )
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| − | 0x10 From the postmoderns, we have learnt to burn the facades of the false
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| − | universal and dispel such confusions; from the moderns, we have learnt to
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| − | sift new universals from the ashes of the false. Xenofeminism seeks to
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| − | construct a coalitional politics, a politics without the infection of
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| − | purity. Wielding the universal requires thoughtful qualification and precise
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| − | self-reflection so as to become a ready-to-hand tool for multiple political
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| − | bodies and something that can be appropriated against the numerous
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| − | oppressions that transect with gender and sexuality. The universal is no
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| − | blueprint, and rather than dictate its uses in advance, we propose XF as a
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| − | platform. The very process of construction is therefore understood to be a
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| − | negentropic, iterative, and continual refashioning. Xenofeminism seeks to be
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| − | a mutable architecture that, like open source software, remains available
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| − | for perpetual modification and enhancement following the navigational
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| − | impulse of militant ethical reasoning. Open, however, does not mean
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| − | undirected. The most durable systems in the world owe their stability to the
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| − | way they train order to emerge as an 'invisible hand' from apparent
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| − | spontaneity; or exploit the inertia of investment and sedimentation. We
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| − | should not hesitate to learn from our adversaries or the successes and
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| − | failures of history. With this in mind, XF seeks ways to seed an order that
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| − | is equitable and just, injecting it into the geometry of freedoms these
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| − | platforms afford.
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| − |
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| − |
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| − | '''ADJUST'''
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| − |
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| − | 0x11 Our lot is cast with technoscience, where nothing is so sacred that it
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| − | cannot be reengineered and transformed so as to widen our aperture of
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| − | freedom, extending to gender and the human. To say that nothing is sacred,
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| − | that nothing is transcendent or protected from the will to know, to tinker
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| − | and to hack, is to say that nothing is supernatural. 'Nature' -- understood
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| − | here, as the unbounded arena of science -- is all there is. And so, in tearing
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| − | down melancholy and illusion; the unambitious and the non-scaleable; the
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| − | libidinized puritanism of certain online cultures, and Nature as an
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| − | un-remakeable given, we find that our normative anti-naturalism has pushed
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| − | us towards an unflinching ontological naturalism. There is nothing, we
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| − | claim, that cannot be studied scientifically and manipulated
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| − | technologically.
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| − |
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| − |
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| − | 0x12 This does not mean that the distinction between the ontological and the
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| − | normative, between fact and value, is simply cut and dried. The vectors of
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| − | normative anti-naturalism and ontological naturalism span many ambivalent
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| − | battlefields. The project of untangling what ought to be from what is, of
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| − | dissociating freedom from fact, will from knowledge, is, indeed, an infinite
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| − | task. There are many lacunae where desire confronts us with the brutality of
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| − | fact, where beauty is indissociable from truth. Poetry, sex, technology and
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| − | pain are incandescent with this tension we have traced. But give up on the
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| − | task of revision, release the reins and slacken that tension, and these
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| − | filaments instantly dim.
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| − |
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| − |
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| − | '''CARRY'''
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| − |
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| − |
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| − | 0x13 The potential of early, text-based internet culture for countering
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| − | repressive gender regimes, generating solidarity among marginalised groups,
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| − | and creating new spaces for experimentation that ignited cyberfeminism in
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| − | the nineties has clearly waned in the twenty-first century. The dominance of
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| − | the visual in today's online interfaces has reinstated familiar modes of
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| − | identity policing, power relations and gender norms in self-representation.
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| − | But this does not mean that cyberfeminist sensibilities belong to the past.
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| − | Sorting the subversive possibilities from the oppressive ones latent in
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| − | today's web requires a feminism sensitive to the insidious return of old
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| − | power structures, yet savvy enough to know how to exploit the potential.
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| − | Digital technologies are not separable from the material realities that
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| − | underwrite them; they are connected so that each can be used to alter the
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| − | other towards different ends. Rather than arguing for the primacy of the
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| − | virtual over the material, or the material over the virtual, xenofeminism
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| − | grasps points of power and powerlessness in both, to unfold this knowledge
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| − | as effective interventions in our jointly composed reality.
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| − |
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| − |
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| − | 0x14 Intervention in more obviously material hegemonies is just as crucial
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| − | as intervention in digital and cultural ones. Changes to the built
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| − | environment harbour some of the most significant possibilities in the
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| − | reconfiguration of the horizons of women and queers. As the embodiment of
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| − | ideological constellations, the production of space and the decisions we
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| − | make for its organization are ultimately articulations about 'us' and
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| − | reciprocally, how a 'we' can be articulated. With the potential to
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| − | foreclose, restrict, or open up future social conditions, xenofeminists must
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| − | become attuned to the language of architecture as a vocabulary for
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| − | collective choreo-graphy -- the coordinated writing of space.
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| − |
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| − |
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| − | 0x15 From the street to the home, domestic space too must not escape our
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| − | tentacles. So profoundly ingrained, domestic space has been deemed
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| − | impossible to disembed, where the home as norm has been conflated with home
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| − | as fact, as an un-remakeable given. Stultifying 'domestic realism' has no
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| − | home on our horizon. Let us set sights on augmented homes of shared
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| − | laboratories, of communal media and technical facilities. The home is ripe
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| − | for spatial transformation as an integral component in any process of
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| − | feminist futurity. But this cannot stop at the garden gates. We see too well
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| − | that reinventions of family structure and domestic life are currently only
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| − | possible at the cost of either withdrawing from the economic sphere -- the way
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| − | of the commune -- or bearing its burdens manyfold -- the way of the single parent.
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| − | If we want to break the inertia that has kept the moribund figure of the
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| − | nuclear family unit in place, which has stubbornly worked to isolate women
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| − | from the public sphere, and men from the lives of their children, while
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| − | penalizing those who stray from it, we must overhaul the material
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| − | infrastructure and break the economic cycles that lock it in place. The task
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| − | before us is twofold, and our vision necessarily stereoscopic: we must
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| − | engineer an economy that liberates reproductive labour and family life,
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| − | while building models of familiality free from the deadening grind of wage
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| − | labour.
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| − |
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| − |
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| − | 0x16 From the home to the body, the articulation of a proactive politics for
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| − | biotechnical intervention and hormones presses. Hormones hack into gender
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| − | systems possessing political scope extending beyond the aesthetic
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| − | calibration of individual bodies. Thought structurally, the distribution of
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| − | hormones -- who or what this distribution prioritizes or pathologizes -- is of
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| − | paramount import. The rise of the internet and the hydra of black market
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| − | pharmacies it let loose -- together with a publicly accessible archive of
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| − | endocrinological knowhow -- was instrumental in wresting control of the
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| − | hormonal economy away from 'gatekeeping' institutions seeking to mitigate
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| − | threats to established distributions of the sexual. To trade in the rule of
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| − | bureaucrats for the market is, however, not a victory in itself. These tides
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| − | need to rise higher. We ask whether the idiom of 'gender hacking' is
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| − | extensible into a long-range strategy, a strategy for wetware akin to what
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| − | hacker culture has already done for software -- constructing an entire universe
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| − | of free and open source platforms that is the closest thing to a practicable
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| − | communism many of us have ever seen. Without the foolhardy endangerment of
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| − | lives, can we stitch together the embryonic promises held before us by
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| − | pharmaceutical 3D printing ('Reactionware'), grassroots telemedical abortion
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| − | clinics, gender hacktivist and DIY-HRT forums, and so on, to assemble a
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| − | platform for free and open source medicine?
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| − |
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| − |
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| − | 0x17 From the global to the local, from the cloud to our bodies,
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| − | xenofeminism avows the responsibility in constructing new institutions of
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| − | technomaterialist hegemonic proportions. Like engineers who must conceive of
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| − | a total structure as well as the molecular parts from which it is
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| − | constructed, XF emphasises the importance of the mesopolitical sphere
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| − | against the limited effectiveness of local gestures, creation of autonomous
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| − | zones, and sheer horizontalism, just as it stands against transcendent, or
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| − | top-down impositions of values and norms. The mesopolitical arena of
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| − | xenofeminism's universalist ambitions comprehends itself as a mobile and
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| − | intricate network of transits between these polarities. As pragmatists, we
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| − | invite contamination as a mutational driver between such frontiers.
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| − |
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| − |
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| − | '''OVERFLOW'''
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| − |
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| − |
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| − | 0x18 XF asserts that adapting our behaviour for an era of Promethean
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| − | complexity is a labour requiring patience, but a ferocious patience at odds
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| − | with 'waiting'. Calibrating a political hegemony or insurgent memeplex not
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| − | only implies the creation of material infra-structures to make the values it
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| − | articulates explicit, but places demands on us as subjects. How are we to
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| − | become hosts of this new world? How do we build a better semiotic
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| − | parasite -- one that arouses the desires we want to desire, that orchestrates
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| − | not an autophagic orgy of indignity or rage, but an emancipatory and
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| − | egalitarian community buttressed by new forms of unselfish solidarity and
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| − | collective self-mastery?
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| − |
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| − |
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| − | 0x19 Is xenofeminism a programme? Not if this means anything so crude as a
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| − | recipe, or a single-purpose tool by which a determinate problem is solved.
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| − | We prefer to think like the schemer or lisper, who seeks to construct a new
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| − | language in which the problem at hand is immersed, so that solutions for it,
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| − | and for any number of related problems, might unfurl with ease. Xenofeminism
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| − | is a platform, an incipient ambition to construct a new language for sexual
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| − | politics -- a language that seizes its own methods as materials to be reworked,
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| − | and incrementally bootstraps itself into existence. We understand that the
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| − | problems we face are systemic and interlocking, and that any chance of
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| − | global success depends on infecting myriad skills and contexts with the
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| − | logic of XF. Ours is a transformation of seeping, directed subsumption
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| − | rather than rapid overthrow; it is a transformation of deliberate
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| − | construction, seeking to submerge the white-supremacist capitalist
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| − | patriarchy in a sea of procedures that soften its shell and dismantle its
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| − | defenses, so as to build a new world from the scraps.
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| − |
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| − |
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| − | 0x1A Xenofeminism indexes the desire to construct an alien future with a
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| − | triumphant X on a mobile map. This X does not mark a destination. It is the
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| − | insertion of a topological-keyframe for the formation of a new logic. In
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| − | affirming a future untethered to the repetition of the present, we militate
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| − | for ampliative capacities, for spaces of freedom with a richer geometry than
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| − | the aisle, the assembly line, and the feed. We need new affordances of
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| − | perception and action unblinkered by naturalised identities. In the name of
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| − | feminism, 'Nature' shall no longer be a refuge of injustice, or a basis for
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| − | any political justification whatsoever!
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| − |
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| − |
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| − | If nature is unjust, change nature!
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| − |
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| − | == <small>'''Context'''</small> ==
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| − |
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| − | The ''Xenofeminist Manifesto'' was released on the website of Laboria Cuboniks in english and german on 12 june, 2015. Currently the work is available in 10 languages more (1). Since its publication, the manifesto has generated different discussions on the web (2).
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| − |
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| − | == <small>'''Authors'''</small> ==
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| − |
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| − | Laboria Cuboniks is a multi-continental xenofeminist collective formed in 2014. It is currently constituted by Diann Bauer, Katrina Burch, Lucca Fraser, Helen Hester, Amy Ireland and Patricia Reed (3). The group's name is an anagram of “Nicolas Bourbaki”, a group of french mathematitians that operated under this nickname in order to check the fundaments of the mathematics in the 1930's decade (3). According to Helen Hester, the members of Laboria Cuboniks are programmers, artists, poets, archaeologists, designers and musicians (4). Through its work, the group seeks to "dismantle the genre, destroy the family" and put an end to the nature that reinforces non-egalitarian political positions "(3).
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| − |
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| − | == <small>'''Sources'''</small> ==
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| − |
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| − | (1) http://www.laboriacuboniks.net/es/index.html
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| − |
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| − | (2) http://uberty.org/items/recommended/laboria-cuboniks/
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| − |
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| − | (3) https://monoskop.org/Laboria_Cuboniks
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| − |
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| − | (4) https://thenewinquiry.com/particular-universals/
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| − |
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| − | == <small>'''File'''</small> ==
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| − | == <small>'''Links'''</small> ==
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| − |
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| − | '''URL:''' http://laboriacuboniks.net/es/index.html#zero/5
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| − |
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| − | '''First Edition (English):''' http://laboriacuboniks.net/index.html
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| − |
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| − | '''Wayback Machine:''' https://web.archive.org/web/*/http://laboriacuboniks.net/es/index.html#zero/5
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| − |
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| − | '''Wayback Machine:''' https://web.archive.org/web/20180321054340/http://laboriacuboniks.net/index.html
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| − |
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| − | [[Category:Manifestos]]
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| − | [[Category:English]]
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| − | [[Category:2015]]
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| − | [[Category:Laboria Cuboniks]]
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