Haraway argues that certain things need to be realized about her taxonomy. This is a long way of saying communications and biotechnologies are now of a piece, suggests Haraway. For example, philosophizing in an era of managed pregnancies and cloning now has to do with essentialist notions of human life than it does with the "design, boundary constraints, rates of flows, systems logics, and costs of lowering constraints" of population control. In the social sciences, Haraway argues, it has become increasingly "irrational" to invoke concepts like primitive and civilized to describe populations. Instead, discussions of development and under-development, as well as rates and constraints of modernization, dominate.
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Shelves: feminism-and-gender-studies , nature-environment-animals With this manifesto, Haraway moves away from the figure of the cyborg which made her famous and toward the figure of the companion species--specifically, the dog.
She attempts to do much the same thing with dogs that she did with cyborgs, saying: "Cyborgs and companion species each bring together the human and non-human, the organic and technological, carbon and silicon, freedom and structure, history and myth, the rich and the poor, the state and the subject, diversity and depletion, modernity With this manifesto, Haraway moves away from the figure of the cyborg which made her famous and toward the figure of the companion species--specifically, the dog.
She attempts to do much the same thing with dogs that she did with cyborgs, saying: "Cyborgs and companion species each bring together the human and non-human, the organic and technological, carbon and silicon, freedom and structure, history and myth, the rich and the poor, the state and the subject, diversity and depletion, modernity and postmodernity, and nature and culture in unexpected ways" 3.
She does, however, present a valuable counterbalance to common elements among some branches of animal rights and ecocritical movements, including the use of animals as metaphor, the habit of anthropomorphizing animals, and the tendency to assign rights to animals on the same basis that we assign rights to humans. She says, first, "Dogs, in their historical complexity, matter here. Dogs are not an alibi for other themes; dogs are fleshly material-semiotic presences in the body of technoscience.
Dogs are not surrogates for theory; they are not here just to think with. They are here to live with" 5. In other words, dogs are not mere metaphor; they carry weight and meaning of their own. Regarding the other tendencies, Haraway argues that we must remain "alert to the fact that somebody is at home in the animals [we] work with" 50 but that the way to do this is not through "the kind of literalist anthropomorphism that sees furry humans in animal bodies and measures their worth in scales of similarity to the rights-bearing, humanist subjects of Western philosophy and political theory" Haraway says, and I admire her for it: "To regard a dog as a furry child, even metaphorically, demeans dogs and children --and sets up children to be bitten and dogs to be killed" So few people actually say that.
I want to paint it in giant block letters on the wall of the shelter where I volunteer. She also argues that the ideal companionship with a dog comes out of training and work, not unconditional love which she calls abuse The history of certain dog breeds is told in monotonous detail while she skates over dense theory with a few sentences. This read I read this because I was once a research assistant for a project on the "Companion species" bond which was never finished due to the death of the researcher.
This read like notes for a future project, and she admits as much near the end. But where does that leave the reader? Why not just give the reader your reading list I can say, for example, that reading Vickie Hearne and Donald McCaig directly has more to offer. Haraway lacks any kind of self-reflection here that does not celebrate her own background, practices, and critical position. One small, glaring example: she sees herself as "scorned" by Science because of her Catholic upbringing rather than her lack of scientific training, which definitely would mark anyone with such a love of biology as an outsider.
But this odd, opportunistic allegiance to "the Church" allows her to situate herself as a wronged outsider rather than part of a system that did plenty of "Scorning" of its own Galileo? And, Catholicism is hardly the first entity to put forward the "word made flesh" connection she wants to claim.
Likewise, Haraway ignores the less PC aspects of the "dog breed club," which is celebrated here. In her section on "Sato" dogs from Puerto Rico, she collapses feral dogs and "mutts," which are two entirely different issues: genetically, ethically, and socially. But this little volume just irritated me.
El Manifiesto Cyborg
Ganos Haraway also calls for a reconstruction of identity, no longer dictated by naturalism and taxonomy but instead by affinity, wherein individuals can construct their own groups by choice. It is the full text of the article: To counteract the essentializing and anachronistic rhetoric of spiritual ecofeminists, who were fighting patriarchy with modernist constructions of female-as-nature and earth mothers, Haraway employs the cyborg to refigure feminism into cybernetic code. Gender might not be global identity after all, even if it has profound historical manifesto and depth. Postmodernity and Liberation in Christian Theology. Joerg Riegered. Bionics Biomimicry Biomedical engineering Brain—computer interface Cybernetics Distributed cognition Genetic engineering Human ecosystem Human enhancement Intelligence amplification Mind uploading.
The Companion Species Manifesto: Dogs, People, and Significant Otherness