Buechley also pointed to a ‘‘very narrow definition’’ of maker activities andcalled for projects more accessible to women and people from different cultures, such as ceramics, costume-engineering, andweaving
this is an important idea of stretching the idea of what it means to be a maker and what constitutes as "making". maker activities are so much more than what someone might think of as traditional STEM and creation ideas.
While learning communities were typically defined in research as members residing in the same location,the recent growth of online systems for instruction and collaboration has resulted in an increasing focus on web-basedexperiences and resources
it would be interesting to look at developments that makerspaces and learning communities have made this year to transition to online modes of collaboration and making. what is the balance between emphasis on physical vs digital making now that there is not a physical place to go to share tools and equipment?
The conditions of the factory were hostile enough forworkers that resistance movements developed and, as Michael Hardt notes, the factory became a laboratory for testing new socialformations
would the increased regulation of at home 3d printing and making cause makers to unionize across the globe to reject limitations and laws against what they can and cannot create?
distributable nature of STL les is a signi cant barrier to regulation, in that STL les have no inbuilt Digital Rights Management systems, andthat 3D printers are capable of producing dangerous materials.
are there any tools on the major distribution sites of STL files that assess what the STL file can be used for and if it is "capable of producing dangerous materials"?
the public imagination contains strands that imagine a far greater capacity for the technologythan is probably currently practical.
are we overreacting and amplifying the danger of the capabilities of 3d printing at home?
the boundary between sciencefiction and social reality is an optical illusion.
this is clear in the "Race and Robotics" essay because when you are able to make the connections between scifi and the social realities that it is based off of (such as racial politics and slave labor) the boundary disappears as you see the relation between the two, thus the definition of being an optical illusion
machine
"a mechanically, electrically, or electronically operated device for performing a task" - merriam webster
cybernetic
"the science of communications and automatic control systems in both machines and living things." - oxford
From "Race and Robotics" page 162: "Cybernetics as a science of communication and control was explicitly framed in terms of American racial politics, in terms of mastery and slavery."
hybrid
"offspring of two animals or plants of different races " - Merriam-Webster
This idea of different races in this definition brings up the automatic connection to the "Race and Robotics" essay which dives into the relations of slavery and science fiction. Scifi could be thought of as the offspring of slavery and racism, so the cyborg becomes a hybrid of this.
cyborg
"contraction of 'cybernetic organism', is a being with both organic and biomechatronic body parts." - Wikipedia
this correlates to the definitions of cybernetic and organism as it draws out the automated machine from cybernetic theory and the individual life form or "living being" from the organism.
organism,
"an individual animal, plant, or single-celled life form. the material structure of an individual life form" - Oxford
I would rather be a cyborg than a goddess.
Kafer somewhat explains this line in "The Cyborg and the Crip" as "the feminist task, then, is not to plot some escape from technology, or to map our return to a preindustrial Eden, but rather to contest for other meanings of, or relations with, technoscience." The cyborg wants to decifer technology and what can be done with it, but the goddess would rather go back to the "preindustrial (pretechnology) Eden" and avoid it altogether. Therefore, Haraway would rather embrace the study of technology instead of ignoring it.
he international women'smovements have constructed 'women's experience', as well asuncovered or discovered this crucial collective object.
This reminds me of the idea that "women are excluded until someone 'discovers' their absence" (The Gender Gap in Patents -Sue Rosser, page 125)
Foucault's biopolitics is aflaccid premonition of cyborg politics, a very open field
"Biopolitical modes of fields of power are those which determine what counts in public life, what counts as a citizen and so on" (Penley, Ross, Haraway 11). Biopolitics examines the human body and politics, but the cyborg goes beyond the human body therefore biopolitics cannot account for the cyborg
Earlier I suggested that 'women of color' might be understoodas a cyborg identity, a potent subjectivity synthesized from fusionsof outsider identities.
Haraway addresses these difficulties of being a Euro-American person and trying "to avoid the cultural imperialism, or the orientalizing move of sidestepping your own descriptive technologies" on page 10 of the interview. She is sidestepping her own descriptive technologies (the Euro-American ones) in defining 'women of color' by bringing in the idea of the cyborg. She skirts around describing someone she cannot relate to by inserting the complicated identity of the cyborg.
Taylorism
"the principles or practice of scientific management"
Thisexperience is a fiction and fact of the most crucial, political kind.
Why is the women's experience both fiction and fact? What parts of it are fiction vs fact