Re: <nettime> CURRENT SCREENSAVER: Tereza Vinklárková, Vojta Dubcová, Michal Durda /Monster Manifesto/

["metazoa.org via nettime-l" <nettime-l@lists.nettime.org>]

Dear podinski,

First of all, thank you very much for sharing your thoughts on this! We strongly respect your position.

With this year's screensaver series, 'Informatics of Domination' (see here: https://screensaver.gallery/archive/informatics-of-domination), we aim to provoke the kind of questions you raised!  And we are asking by this series as well. The 40th anniversary is precisely the time for being questioned.

After 40 years of warnings – proper warnings – it's almost unbelievable that we are here, having to invent new words such as 'tech-fascism', or update words that should be consigned to history, such as 'genocide' (and the horrors behind those words!). How did it happen? Or, perhaps more accurately, how is it happening? How could we (the forty-somethings) just watch our lives being stolen and do nothing? How can we just watch our children's lives being stolen and do nothing? Are we like slow boiling frogs? Unable to see our boiling – yet motionless – comrades?

Would be nice to share yours “numerous […] anecdotes in this vein”. It would help to “boil” together and not alone ;)

Tomas

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> On 29. 7. 2025, at 13:57, XLterrestrials via nettime-l <nettime-l@lists.nettime.org> wrote:
> 
> Dear Nettimers + Screensaver artists,
> 
> Hadn't realized that it's the 40th anniversary of Haraway's text...
> And of course it makes sense to commemorate and/or revisit that with an exhibition.
> 
> We are curious to see what the exhibition entails, especially now , given the rapid manifestation of all the patriarchal + authoritarian + industrial-global-scale + and technologically-manufactured monstrosities.   
> 
> One might now consider, it's time for a deeper critical analysis that question whether Haraway's 'warnings' ( and gambits ) were and/or remain very inadequate theoretical positions that provided way too little real resistance or even a proper lens to fully grasp the corporate-krapitalist tsunami of the very commodified and widely-distributed fetishization of ... becoming "Cyborgs" ... 
> 
> The Nature / Culture thing that she and Latour pushed seems - in hindsight - like a very flimsy kulisse now, which allows a very ecocidal ( and primarily white ) culture to wildly expand the Guineapigdom Inc. + a wide-variety of techno-fascist trajectories w/ zero guard rails , zero global consensus and fewer and fewer alternative routes, much less emergency exits.
> 
> It is readily obvious to any environmental thinker worth their salt that our hyoer-industrialized cultures are and were ( in the 80s )  way out of balance ! And we continue to act like our technospheres are some supreme and/or more cvilized intelligence.  It's obvious barbarity currently reigns like a heaping portion of agent orange turds !  
> 
> During the rise of the "Haraway school", there were other fascinating and productive resistances that got far less traction and limelight in academic circles and art-scene festivals.  And are still extremely marginalized by the culture industries and installed academic hierarchies !
> 
> One example that always comes to our mind when thinking about Haraway's controversial and softer ( non-activist? ) tact, is the story of Ignacio Chapela, the prof at UC Berkeley, who was a serious whistleblower who decried the toxic corporate influences like Novartis + Monsanto ( predatory biotech ) in University structures, essentially contaminating all higher-education on the very subjects essential for steering societies towards any kind of autonomy and sustainability and independence from the industrial-powers, and their profit-feeding frenzies.
> 
> We have numerous other anecdotes in this vein, and it would be a good time to start to look at at the academic + state-funded art scenes that are still clinging to Haraway's muddy - and possibly contaminated - approach to environmental orientations and/or the arts + tech resistances. 
> 
> Perhaps we'd do better with our feet more firmly on all the contested territories !  
> 
> the XLterrestrial 2 cents,
> 
> podinski
> 
> 
> 
> 
> 
> 
> 
> 
>> On 29/07/2025 12:00 CEST nettime-l-request@lists.nettime.org wrote:
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>> Today's Topics:
>> 
>>   1. CURRENT SCREENSAVER: Tereza Vinkl?rkov?, Vojta Dubcov?,
>>      Michal Durda /Monster Manifesto/ (metazoa.org)
>> 
>> 
>> ----------------------------------------------------------------------
>> 
>> Message: 1
>> Date: Mon, 28 Jul 2025 09:49:53 +0200
>> From: "metazoa.org" <info@metazoa.org>
>> To: nettime-l@lists.nettime.org
>> Subject: <nettime> CURRENT SCREENSAVER: Tereza Vinkl?rkov?, Vojta
>> 	Dubcov?, Michal Durda /Monster Manifesto/
>> Message-ID: <26342782-775F-41EF-BFD1-1CB57E5E4205@metazoa.org>
>> Content-Type: text/plain;	charset=utf-8
>> 
>> In her influential text A Cyborg Manifesto (1985), Donna Haraway proposes a radical transgression of binary oppositions such as nature and technology, male and female, organic and synthetic. The cyborg thus becomes a metaphor of resistance against essentialist notions of identity and rigid power structures. In academic and artistic circles?especially within queer, posthumanist, and transfeminist studies?the cyborg is a symbol of a liberating alternative for those who transcend normative frameworks of body, gender, nature, and culture.
>> 
>> For many who experience exclusion, identification with the non-human (monstrous, synthetic, animalistic) can be a form of relief: robots, monsters, dolls, or mythical creatures also do not belong to the ?normal? human world?yet they are more stably grasped within it, unlike tabooed bodies. Identification with these Others can serve as both a survival strategy and an act of defiance. The problem is that society often views those who identify with the non-human (monstrous, synthetic, cybernetic, or animalistic) as bizarre, cool, or frightening rather than listening to what they have to say. Haraway herself warns against embracing the cyborg as a fetish. The aestheticization of monstrosity may represent a comforting way for society to cope with the discomfort of encountering what truly exceeds norms. Therefore, identification with the non-human is not automatically liberating; it can become emancipatory only when it is recognized not merely as an aesthetic but also as a testimony?with
>  a
>>  right to political and existential dimensions
>> 
>> More at https://screensaver.gallery/tereza-vinklarkova-vojta-dubcova-michal-durda-monster-manifesto
>> 
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