The paper "A Cyborg Manifesto: Science, Technology, and Socialist-Feminism" is a wonderful example of a literature review on gender issues. Women's anger is perceived as a powerful force; coded as threatening and dangerous since it brings problems to calm communities as well as peaceful homes. In its powerful and pure expression, women’ s anger is a rebellious act. Expression of anger can foster learning and growth provided that it is perceived as productive. Basically, anger should not be considered as a ‘ guilt trip’ , but as a journey for examining feminist organizing dynamics as well as manage pervasive racial discrimination.
Oppression, as defined by Frye (2), is a way that involves women persecution because of their gender. Besides, technologies like virtual avatars as well as sex-change operations wiping away the traditional markers are these days utilized in determining gender, whereby the binary begins to breakdown leading to the emergence of new sexuality hybrid forms. For centuries, women have been depicted as naturally submissive, weak, melodramatic, and unable to thinking intellectually like their male counterparts. The paper seeks to discuss the implication of futuristic ideas between the cyborg manifesto and the SCUM manifesto as well as expressions of anger.
Even though women's expression of anger is disparaged and considered irrational by critics, anger is a legitimate and emotional response to oppression, racism, and sexism. Discussion According to Haraway (174), if both women, as well as men, are constructed (cyborg) rather than being natural, then with appropriate tools humanity can be reconstructed. Still, fundamental suppositions emerge, like if it is natural for society to be plagued with violence and for one group to dominate other groups. Perhaps human beings are naturally predestined to destroy the environment and fight wars, or perhaps were not.
This possibility has been seized by feminists across the globe. In this case, cyberfeminism holds the view that along with technology people can build their gender, sexuality, and identity. Contrary to the feminism based on prohibition that focuses on monitoring sexuality as well as legislating against behavior considered inappropriate, the cyber-feminists delight in polymorphous obstinacy. According to Haraway (181), cyborg imagery provides a means beyond the confusing dualisms wherein people have explained their tools and their bodies to themselves.
“ What is lost, perhaps especially from women's points of view, is often virulent forms of oppression, nostalgically naturalized in the face of current violation (Haraway 172). ” Haraway (150) posits that the world consists of tangled networks, one part is machine and the other is human; multifaceted crossbreeds of metal and meat regulating the traditional concepts such as artificial as well as natural to the annals. Such hybrid networks according to Haraway are cyborgs that incorporate and surround us. People have networks inside them considering that people feed their bodies with agribusiness products that have been sustained with pharmaceuticals and changed through medical procedures, which are not in any way natural.
The truth is that people are constructing themselves, similar to how they construct political systems or chipsets. Haraway is certain that in order for people to survive, they must get informed about the multifaceted realism of technoculture. In this case, the cyborg concept provides a political strategy for the ostensibly unrelated interests of feminism as well as socialism, whereby women can overcome oppression if they engage in politics beyond essentialism and naturalism.
However, this does not justify why the expression of anger has been approached by black feminists as a politically motivating force for growth (Tozer, Gallegos and Henry 265).