Here was a piece that resonated with my political, feminist and moral values. Haraway was getting up close, magnifying and focusing on science, technology and socialist-feminism while contesting the "old world order. She insisted that we find new relationships to nature besides possession and reflection, and that we converse with wily coyotes. We are not innocent players and we must assume responsibility for constructing alternative cultures within our own specific environment. Haraway drew on metaphors and narratives and deconstructed myths to envision the alternatives. She recommended blasphemy, irony and humor as the means toward a comprehensive subversion of the cultural practices surrounding science, technology, and socialist-feminism as she dismantled and reassembled their codes.
|Genre:||Health and Food|
|Published (Last):||14 July 2010|
|PDF File Size:||2.72 Mb|
|ePub File Size:||20.27 Mb|
|Price:||Free* [*Free Regsitration Required]|
Witnessing the Culture of No Culture Haraway as an Oncomouse While Haraway demonstrates a number of very important insights about technology in science, or technoscience, my overall reaction was a troubled feeling, a small curl of dread slipping through my stomach. My disagreement was the use of large macro-processes of religion, capitalism, science, and advertisement to unabashedly reflect the meaning of the world for the individual.
I may also be critiquing the wrong elements of this work, leaving the ability to see the interconnections of the way Haraway is at times both objective and subjective in her work2 Latour Yet I can not begin to talk of the good in this text without first warning the reader. While Haraway admits to being a shaped by Christian discourse as a scientist 2 , her syntax 43 [or POV, whichever the reader may prefer ] is striking similar to the Christian descriptions of God.
She becomes a multi-cultured figure of the ocnocomouse in the perspective of science studies while inhabiting the condensed timescape of the second Christian millennium While her project of tracing the power influences of technoscience discourse is admirable, her method creates more than she intends. There is a power in any method by accounting for every influence-history-thing at once.
Haraway identifies the main processes of technoscience: their relationship to pervasive figures and stories, their creation of materialized reconfigurations 64 , and the ability of science to be cultural practice and practical culture 66 , and the ability of technoscience to fold categories together Once these relationships are fettered out in each of her examples, she quickly connects power and historical influences to technoscience in a number of ways.
One of the most important is the notion of the copyright. Copyright, at its heart, is a particular cultural trope of ownership. The copyright links large tangible materials, like mice which have been engineered to be cancerous, simultaneously into capitalist markets and legal-moral responsibility for the power bearing knowledge.
The OcnoMouse represents a condensing of categories in a number of ways. The mouse becomes a piece property. This roots the mouse as a tool, described as a weapon, with which scientists can use to fight cancer Because of its cancer growths the mouse is also a model of humans Inhabited by creations of technoscience, these tool-lives represent the material representation and operationaliztion of nature , and they reside in the worm-hole like space created in the lab.
The commodization of technoscience products is important and this ties the OncoMouse the world making processes of mapping This ownership map delineates the boundaries of scientific knowledge in many ways. The first delineates who gets access to the animal as a tool, which links the mouse with space as a form of politics, history and power This also maps the accountability of the scientist to the knowledge his tool produces, linking not only the lab space into the right to create new commodities , but also linking the researcher to the results through accountability and responsibility In this way, the mapping of genes and mice create, and are created by, cultural practices, history, and knowledge - which is what Haraway wants the reader never to miss.
NOTES: 1. For an example of this, refer to her critique genetic advertising where she admits emotional responses amusement and fear have influenced her investigation of the symbols in these adds. Haraway, Donna J. Simians, Cyborgs, and Women: The reinvention of Nature. New York, Routledge press. Great Britain, Routledge Press. Latour, Bruno. From Matters of Fact to Matters of Concern.
This is the virtue that guarantees that the modest witness is the legitimate and authorized ventriloquist for the object world, adding nothing from his mere opinions, from his biasing embodiment. And so he is endowed with the remarkable power to establish the facts. He bears witness: he is objective; he guarantees the clarity and purity of objects. His subjectivity is his objectivity.
[email protected]_Millennium. FemaleMan_Meets_OncoMouse: Feminism and Technoscience
Witnessing the Culture of No Culture Haraway as an Oncomouse While Haraway demonstrates a number of very important insights about technology in science, or technoscience, my overall reaction was a troubled feeling, a small curl of dread slipping through my stomach. My disagreement was the use of large macro-processes of religion, capitalism, science, and advertisement to unabashedly reflect the meaning of the world for the individual. I may also be critiquing the wrong elements of this work, leaving the ability to see the interconnections of the way Haraway is at times both objective and subjective in her work2 Latour Yet I can not begin to talk of the good in this text without first warning the reader.