—— Forwarded Message
From: Christina McPhee <christinamcphee@yahoo.com>
Date: Wed, 4 Feb 2004 16:24:23 -0800 (PST)
To: christina112@earthlink.net
Subject: Fwd: [CTHEORY] Article 137 - The Cyborg Mother: A Breached Boundary

— ctheory@lists.uvic.ca wrote:
> Date: Wed, 4 Feb 2004 12:57:37 -0800
> To: ctheory@lists.uvic.ca
> From: ctheory@lists.uvic.ca
> Subject: [CTHEORY] Article 137 - The Cyborg Mother:
> A Breached Boundary
>
>
_____________________________________________________________________
> CTHEORY THEORY, TECHNOLOGY AND CULTURE
> VOL 27, NOS 1-2
> *** Visit CTHEORY Online:
> http://www.ctheory.net ***
>
> Article 137 04/02/04 Editors: Arthur and
> Marilouise Kroker
>
>
_____________________________________________________________________
>
>
>
> The Cyborg Mother: A Breached Boundary
>
>
==========================================================
>
>
> ~Jaimie Smith-Windsor~
>
>
>
> Why not tell a story in a new way? Why not think in
> unfinished ways?
> Without fixity? Without finality? Ask questions
> without answers.
> Without presuppositions and causes and effects and
> linear time. Why
> not. Why not "whisk yourself away from your
> comfortable
> position?"[1] When we live in a world of fractured
> identities and
> broken boundaries, why not rebel against yourself,
> or the
> technologies of "yourself" and discover new ways of
> being? Reconcile
> that everything is being shattered. Identity is
> being shattered and
> technology is picking up the pieces, and there
> stands before us an
> infinitude of recombinant possibility. Rewriting
> history becomes
> possible:
>
> The time of history passes through the stories
> of individuals:
> their birth, their experience…[2]
>
>
> The birth of my daughter:
> ————————-
>
> Aleah Quinn Smith-Windsor
>
> born: January 31st, 2003
>
>
> A few days after Quinn was born, this quote
> appeared, written beside
> her incubator:
>
> Every blade of grass has an angel that bends
> over it and
> whispers, grow, grow. Anon.
>
> It was a near-fatal birth. Quinn was born at
> twenty-four and a half
> weeks gestation, three and a half months before her
> due date. Her
> birth weight was 700 grams, about one pound and a
> half.
>
> February 1, 2003 – It is difficult to imagine
> such a tiny,
> perfect human being. Her feet are no larger
> than two
> fingernails. Her legs are about the same size
> as adult fingers,
> femurs measuring 4.5 centimeters. Her eyebrows
> curve like
> fallen eyelashes above her eyes, waiting to be
> wished upon.
>
>
> Morphology after the birth of my daughter:
> ——————————————
>
> Immediately after Quinn's lungs were cleared she
> was incubated,
> stabilized and flown, with the Neonate Team, by way
> of helicopter
> ambulance, to the Special Care Nursery at the
> British Columbia
> Children's Hospital in Vancouver. We got to see her
> for a minute,
> tangled beneath the cords of her life support
> machines.
>
> February 2, 2003 – A pump pushes breast milk
> down her throat,
> through a tube that goes into her belly.
> Sixty-five breaths per
> minute are administered by a Drager 2000
> Ventilator. She
> receives extra nutrition through an artificial
> umbilical line,
> blood-products and medications through an
> Intra Venous.
> Electrodes cover her body, measure her breaths
> and heart beats,
> her temperature, oxygen saturation and blood
> pressure.
>
>
> Motherhood – a Breached Boundary:
> ———————————-
>
> My daughter's birth was a post-human, cyborg
> moment. She became
> cyborg, "the illegitimate child of the
> twentieth-century
> technological dynamo – part human, part machine,
> never completely
> either."[3] Using this moment to grapple with the
> concept and
> implications of cyborg culture reveals some
> important questions about
> the amalgamation between the technological and the
> biological, and
> "not just in the banal meat-meets-metal sense."[4]
> Breaching the
> bio-techno boundary forces an engagement with "new
> and complex
> understandings of 'life', consciousness, and the
> distinction (or lack
> of distinction) between the biological and the
> technological."[5]
> Becoming cyborg is about the simultaneous
> externalization of the
> nervous system and internalization of the machine.
> Thus symbiosis of
> human and machine makes possible the genesis of the
> cyborg
> consciousness. Ultimately, the breached boundary of
> the human body
> is a diasporatic phenomenon: the dispersion of an
> originally
> homogeneous entity (the body), "the diasporas of
> the human condition
> into several mutually incomprehensible
> languages."[6]
>
> Becoming cyborg is a consciousness that is embedded
> within the notion
> of diasporas. To confront the interface between
> human and machine is
> to confront cyborg consciousness. The interface is
> the matriarch of
> cyborg culture, assuming, "a unified role: a means
> of communication
> and reproduction; carrier and weaver; machine
> assemblage in the
> service of the species; a general purpose system of
> simulation."[7]
> Technology displaces motherhood, with "her
> inexhaustible aptitude for
> mimicry" which makes her "the living foundation for
> the whole staging
> of the world". Being cyborg means that infancy
> without motherhood is
> possible. Before the displacement of motherhood by
> technology can
> be imagined, however, it is first necessary to
> explore the
> relationship between mother and child. Within the
> dual
> relationship transference between mother and child,
> according to
> Julia Kristeva, it is possible "to posit as
> "object" of analysis, not
> "childhood language", but rather an infantile
> language."[8] Before
> literate language begins to encode the identity of
> the infant, and
> prior to the moment where the mirror introduces the
> paradoxical
> representation of reality, the infant and the
> mother exist within a
> symbiotic relationship defined by two basic
> principles: the need to
> nurture and the nurture of need. The mother-child
> symbiosis provides
> the necessary relationship for infantile language
> to be communicated.
> The infant is incapable of distinguishing between
> "sameness" and
> "otherness", between "subject" and "object",
> between itself and the
> mother.[9] The infantile language means that
> infants are not
> capable of imagining themselves autonomous of the
> Mother. But what
> if this symbiotic relationship between mother and
> child were
> interrupted? What happens when technology begins to
> work itself into
> the infantile discourse, severing the symbiosis
> between mother and
> child? What happens when the infant, instead
> becomes incapable of
> distinguishing between itself and the machine?
> These are the
> questions posed by the biological mother of a
> cyborg. This is the
> genesis of a cyborg. It begins in pre-literacy,
> when the child
> engages in an infantile language with the machine,
> and not, the
> mother.
>
> According to Julia Kristeva, "love replaces
> narcissism in a third
> person that is external to the act of discursive
> communication."[10]
> Love between humans, thus, becomes invested in a
> third party. What
> happens then, in cyborg culture, when that "third
> party" is not a
> person at all, but a machine – a ventilator, an
> incubator, a
> monitor. Technology separates the dialectic
> relationship between
> mother and child, mediating the relations between
> them. In the
> production of artificial means to life, is the
> machine capable of
> simulating love? Is the cyborg capable of love? Or
> is it merely
> consuming?
>
> March 30, 2003 – Quinn has been fighting with
> her ventilator.
> She's tries to tug it out of her throat, but
> it's glued to her
> skin. To stop her from wrestling, the doctor
> drugged her with
> addictive sedatives and paralyzed her so she
> can't move, so the
> ventilator can fully take over her body. How
> can such violence
> give life? So, I read her a story by Dr. Seuss
> about really
> small people called Whos… At the sound of my
> voice, she
> opened her eyes for a minute. That's not
> supposed to happen. I
> was asked to leave. I was disrupting the
> machine.
>
> Living within a mediated body means that rituals of
> being are also
> written by technology. Technology is mimesis, the
> capability of
> imitating the human condition with such exactitude
> that it has become
> synonymous with the skin, the flesh, the vital
> organs of human
> bodies. Artificial life becomes the performance of
> real life.
> Distinguishing between skin from machine, thus
> becomes difficult.
>
> February 8, 2003 – There is a scab on her
> chest where the
> nurse pulled the electrode off her skin, and
> with it, came most
> of the right nipple.
>
> What are the implications of this violent
> symbiosis? Becoming cyborg
> implicates the human condition with the eternal
> mediation of the
> human experience, the eternal return of the
> machine. The human
> condition becomes the media itself. The cyborg
> consciousness
> becomes, like the clear glass of the incubator, an
> invisible
> interface through which everything is mediated –
> the environment,
> the experience of living, the means to communicate,
> the way of
> "knowing." The relationship between mother and
> child itself is
> mediated by technology. Technology interrupts the
> relation,
> intercepts the exchange of nurturing and needing of
> the infantile
> language. The Mother becomes redundant: technology
> becomes the
> external womb.
>
> Within the discourse of cyber-feminism, the
> externalized,
> technological womb begins to make sense: "in Latin,
> it is matrix, or
> matter, both the mother and the material."[11]
> Technology has become
> both the mother and the matter of the
> consciousness, the medium
> through which the need to nurture and the nurture
> of need are
> fulfilled. The cyborg is thus born through this
> virtual non-space,
> this womb of machinic consciousness. Within the
> technological womb,
> human bodies and human consciousness becomes
> "cy-dough-plasma" –
> malleable matter, without fixed form.[12]
>
> February 27, 2003 – …I'm a little confused
> about her ears.
> They're pliable. Lacking cartilage at this
> stage of development
> often finds them in crumples of folded-over
> flesh. They require
> frequent re-positioning and remolding so they
> don't get all
> folded up like fortune cookies. I try not to
> play with them too
> much…but, it's not like you can rationalize
> with her yet…
> "don't crumple up your ears dear…".
>
> Externalizing the womb subjects the unformed body
> to manipulation.
> The consciousness, like the fetal body, becomes the
> art of the
> machine. Bodies and consciousness are remixed. What
> we perceive to
> be the body often becomes distorted in the
> engineering of cyborg.
>
> February 3, 2003 – It was as if her delicate
> features had been
> rearranged to make room for equipment.
> Somehow, her perfect
> nose was in the way of the Ventilator, so they
> moved it off to
> the side. The machines rearrange the
> perfection of her body.
>
> Just as in Julia Kristeva's infantile language,
> there is no easy way
> to distinguish between the child and the simulated
> techno-Mother.
> The machine and the baby become symbiotic.
> "Sameness" governs the
> relationship between the baby and the machine.
> Their sameness means
> that they're mutually dependent on each other in
> order for life to
> continue.
>
> Technology is capable of simulating vital signs, of
> supporting life,
> of becoming Mother. The child of the techno-Mother
> is essentially, a
> virtual body. A simulation of vital signs that
> becomes internalized.
> The ventilator simulates Quinn's breathing,
> supporting her life
> through mimicry. Through the perfect simulation of
> breathing, the
> ritual of life goes forward. In cyborg culture, the
> lines between
> simulation and reality are blurred into
> irrelevancy. The cyborg is
> the interface between simulation and reality, where
> the simulacra
> becomes capable of living. Her body, "redesigned by
> means of
> life-support machines and prosthetic organs."[13]
>
> Thus, infancy has become disembodied from the
> biological Mother and
> goes forward unmanned, like the Predator Drone ?
> moving forward into
> a machinic realm of infinite possibility.[14] What
> happens when the
> conditions of infinite possibility are governed by
> an inherent
> nihilism? The externalization of the nervous system
> makes possible
> the continuation of life, yet it is a life that is
> fundamentally
> nihilistic, eternally bound to a mediated
> consciousness. The
> ventilator simulates Quinn's breathing, supporting
> her life through
> mimicry. Through the perfect simulation of
> breathing, the ritual of
> life goes forward. In cyborg culture, the lines
> between simulation
> and reality are blurred into irrelevancy. The
> cyborg becomes the
> interface between simulation and reality, where the
> simulacra becomes
> capable of living. The body is "redesigned by means
> of life-support
> machines and prosthetic organs."[15] The body is
> breached, becomes
> cyborg, a recombinant fusion of technological and
> biological traffic.
> What is internal and external to the virtually dead
> body becomes
> confused.
>
> March 1, 2003 – I want to love and hate the
> machine that
> breathes for her. Ventilation is a Catch-22.
> Ventilation turns
> the fragile tissues and muscles that are used
> for breathing and
> exchanging oxygen into scars. "As long as her
> lungs develop
> faster than the ventilator damages them, we
> win," says Dr. T.
> She is getting chest X-rays almost daily now.
> In her X-rays,
> her lungs are clouded-over with white. Her
> little lungs fill
> with fluid that has to be suctioned out almost
> every two hours
> in order for her to get the proper amount of
> oxygen into her
> blood. We've had a serious heart to heart,
> recently. I used the
> "stern mother voice" for the first time to
> tell her that she is
> not allowed to take her ventilator to
> kindergarten with her.
>
> The relationship between machine and body cannot
> sustain life
> endlessly. One must eventually overtake the other
> in order for life
> to continue. Through the body, the machine performs
> the dichotomy of
> living and killing, life and death. It gives life
> only to overtake
> it. The technology that sustains life is ultimately
> nihilistic. What
> happens faster is vital – the ability to outgrow
> the machine, or the
> damage inflicted by the machine itself. This is a
> profound statement
> about the morphology of humans and machines. To
> become cyborg is to
> commit a slow-suicide. Ultimately, it is the
> nihilation of the human
> body, of autonomous human consciousness. This is
> the paradox of
> modernity, manifest in rituals of living.
>
> Just as technology is capable of simulating rituals
> of living,
> becoming cyborg affects the rituals of dying.
> Technology has
> intervened and institutionalized the right/rite of
> death. Even after
> the body expires, the machines keep going. It is
> not until they are
> turned off that the body is pronounced "dead."
> Being cyborg means
> that death is experienced in a new way. Is it
> possible to be absent
> in death ? a redundant body in the machinic
> performance of
> consciousness?
>
> February 14 – I hold my child for the first
> time. She is
> naked, against my chest. Her ventilator curls
> around my neck,
> taped to my shoulder, disappears inside her.
> There are other
> tubes, too, taped to my other limbs by peach
> colored surgical
> tape. Beside me, another mother's baby dies.
> Another baby dies.
> The respiratory technician yells : "NO CPR"
> from across the
> nursery. He crosses the room, switches off the
> machines ?
> ventilator, incubator, monitor, eight
> intravenous pumps of
> miscellaneous medical poisons. The life inside
> the machine,
> refuses to go on without them. And I am taped
> to a rubberized
> rocking chair, taped to my baby, taped to the
> machine. I cannot
> leave when another baby's mother comes in.
>
> The nihilism of becoming cyborg is inescapable. We
> are taped down to
> our own inherent nihilism. In cyborg culture,
> nihilism becomes
> synonymous with death. When a cyborg dies, the
> announcement of death
> waits for the machine to be switched off. The
> simulation of life
> continues even in the absence of physical being.
> When a cyborg dies,
> it is only because the human body has failed the
> perfect simulation
> of life by the machine. Death is ambivalent to
> physical being, the
> body becomes almost irrelevant. The machinic
> simulation of "being
> human" can continue to exist in the absence of a
> body, but the body
> cannot continue in the absence of the machine. In
> death, the human
> body seemingly fails the machine. This is what
> Jacques Derrida calls,
> the logocentric moment where one technology of
> knowing is privileged
> over the other and infinite other historicities of
> being are
> forgotten. What happens if someone fails to turn
> off the machine? Is
> it possible that the cyborg can forget to die? Can
> machinic
> consciousness simply be switched off? It is the
> moment where we
> forget to be merely human, that the machine takes
> over the mother,
> the technology takes over the consciousness. Thus,
> becoming cyborg
> becomes a meta-narrative, totalizing and
> privileging only one point
> of view – the technological gaze. The
> internalization of the
> technological gaze it the most important political
> moment in becoming
> cyborg.
>
> The internalization of the machine is the moment
> when the human
> condition becomes invisibly mediated by technology.
> It is the moment
> where technology and knowing become bound within
> perception. Thus,
> becoming cyborg is not merely a physical condition.
> It is a
> condition of being mediated by technology.
>
> February 26, 2003 – … I look to the
> machines and they tell
> me how my daughter is doing today. How easy it
> is to look at
> the monitor that tells me, "she has the
> hiccups, she's
> sleeping, she's not breathing- not yet". The
> machines talk to
> me and I understand what Quinn cannot yet tell
> me. The machines
> tell me what she cannot communicate. Quinn is
> having a
> "terrible, horrible, no good, very bad day"…
> [16]
>
> The incorporation of the machinic interface into
> the language of
> perception witnesses the internalization of what
> Michel Foucault
> calls, panopticism.[17] Panopticism goes beyond
> physical
> architecture. Being cyborg reifies the repressive
> technologies of the
> panoptical illusion. To reify the panopticon, thus,
> inherently
> denies the possibility that there are ways of
> being, beyond the
> cyborg experience. I saw the displacement of my own
> motherhood by
> the machine. I could understand my daughter in and
> through the
> machinic interface. In this moment, I too, was
> written into the
> meta-narrative of the cyborg consciousness, my
> perception of the
> human condition filtered through the technological
> gaze.
>
> Exposing the womb, digesting machinic
> consciousness, monitoring the
> human body, locating motherhood outside of the
> mother/child
> symbiosis. These are technologies of becoming
> cyborg that go beyond
> the physical imagery. These are technologies of
> surveillance that
> are internalized, that operate in and through the
> cyborg. Ultimately
> means that when the machine is shut off, cyborg
> life continues to
> occupy the human condition through consciousness,
> subconsciousness,
> perception.
>
> April 10 – After 69 days on a ventilator, the
> tube was finally
> pulled. My little Quinnapottamus now breathes
> her own breaths.
> I guess our little talk about "no ventilators
> in kindergarten"
> made sense to her and she has decided to hold
> her own. It was
> amazing to watch her take her first breaths
> after they pulled
> the tube, to hear the resigned sigh of the
> ventilator when it
> was shut off. The lines on the monitor,
> flat-lining. The sound
> of her crying, her voice rising through
> bruised vocal chords
> for the first time, met my ears and was
> strangely comforting.
>
> The cyborg does not die because it is unplugged.
> The cyborg
> continues to exist beyond all locations of space
> and time, the
> consciousness irreversibly fused with technology.
> Becoming cyborg
> necessitates the sublimation of the mind. Becoming
> cyborg,
> internalizing the panopticon allows for cultivation
> of human life in
> and for state sovereignty. To become cyborg is to
> be harvested by
> the state and for the state. Like my daughter,
> paralyzed for
> wrestling with her machines, internalizing the
> panopticon is
> paralyzing. Internalizing the panopticon makes it
> impossible for the
> body to perform outside of technology. Ultimately,
> cyborg culture is
> written within the context of state sovereignty.
> The body performs
> sovereignty. The making of cyborg bodies is simply
> that ? the
> epistemic branding of the state on the bodies and
> the minds of the
> subordinate citizenry. The making of cyborg bodies
> is simply
> panopticism, the ingestion of the statist
> technology. It is about
> exposure, about making visible each privacy of the
> human body for the
> purposes of controlling individual life. It is
> about technology
> becoming invisible,
> "seeing-without-being-seen."[18] The
> architecture of Foucault's panopticon, like the
> genesis of one
> cyborg, is both a physical and an epistemic
> incorporation of a
> centralizing, homogenizing structure of being that
> becomes the
> subject of scrutiny, both collectively and
> individually, by an
> observer in the "tower" who remains unseen. The
> panoptical cyborg is
> both the subject and object of scrutiny, both the
> "tower" of
> observation and the observed subject. The
> internalization of the
> panopticon is self-scrutiny. Ultimately, the cyborg
> becomes the
> technological furniture upon which state
> sovereignty lounges.
>
> Panoticism becomes manifest in the minds of the
> everyday
> cyborg-citizen. Suddenly, a story about a neonate
> baby is less about
> medicine and miracles and more about what remains
> hidden and
> unarticulated ? the repressive technology of being
> bound to cyborg
> consciousness. Discovering the panopticon within
> exposes a thinly
> disguised operation of sovereigntist power. Cyborgs
> do not write
> themselves, technology does. The fusion of machine
> and body is the
> manifestation of the panopticon, the eternal
> reification of a bounded
> human identity.[19] The hospital serves as an
> architecture for
> enacting these power relations, creating enormous
> houses of
> confinement. This same technology operates in and
> through
> institutions of education, religion, politics. The
> ultimate
> confinement of the human condition is simply this:
> the
> internalization of the panoptical technology means
> that humanity can
> never imagine being autonomous. The cyborg becomes
> a venue for
> confinement. Thus, the panopticon of cyborg culture
> confines the
> human condition within a symbiosis of machine and
> body. Symbiosis
> with machine (whether machinic consciousness or
> machinic matter)
> becomes the precondition to living itself. To
> locate "being"
> outside of technology becomes an impossibility.
> Ultimately, it
> reduces the human body to a specific mechanics, a
> site of
> micro-physics, a docile and useful being. Becoming
> cyborg is
> ultimately about the sublimation of the human
> identity and the
> political imaginary.
>
> This critical examination of cyborg culture is by
> no means aimed to
> discredit the technologies that taught my daughter
> the art of living.
> It does, however, highlight the implications of
> becoming cyborg.
> In a sense, all of humanity has become disembodied
> from the womb.
> The genesis of a cyborg goes well beyond the
> physical union of
> machine with body. The day I gave birth to a
> cyborg, I began to
> understand how every human has become a
> collaboration of machinic and
> biological matter. The human condition is mediated
> by technology.
> The meta-narrative of being cyborg ignores ethical
> questions. The
> machine can't ask: What would the world look like
> without mothers?
> Or, for that matter, fathers? Technology is, quire
> literally,
> beginning to rewire the way we do family, the way
> we know humanity.
> The ultimate violence of technology is its ability
> to generate its
> own invisibility, to circulate undetected in and
> through the physical
> body, to become manifest in the human consciousness
> as epistemic
> reality. Conditions of possibility other than
> becoming cyborg are
> thus, hidden from the human condition. Once
> technology has been
> internalized and operates upon us through invisible
> epistemes, it
> becomes the only way of being human. Engaging in a
> binary
> relationship with technology is merely one means of
> engaging with new
> conditions of possibility for the human condition.
> However,
> human/machine symbiosis simultaneously negates the
> possibility for
> narrative of "being in the world" and
> simultaneously forgets all of
> the moments of differentiation and deferral that
> work to inform the
> human essence.[20] Ways of being "other" than an
> agent of
> sovereignty become impossible when identity is
> bound to logocentric
> privileging of dominant discourse.[21]
>
>
>
> Notes:
> ——
>
> [1] Kristeva, Julia. _Desire in Language_. Columbia
> University
> Press: New York: 1980.
>
> [2] Kristeva: 160.
>
> [3] Kennedy, Barbara. "The 'Virtual Machine' and
> New Becomings in the
> Pre-Millenial Culture" in Bell, D. and Kennedy, B.,
> eds. _The
> Cybercultures Reader_. Routledge: London and New
> York, 2000.
>
> [4] Bell, David. "Cybercultures Reader: A User's
> Guide" in Bell, D.
> and Kennedy, B., eds. _The Cybercultures Reader_.
> Routledge: London
> and New York, 2000.
>
> [5] Bell 7.
>
> [6] Anon.
>
> [7] Plant, Sadie. "On the Matrix: Cyberfeminist
> Simulations" in Bell,
> D. and Kennedy, B., eds. _The Cybercultures
> Reader_. Routledge:
> London and New York, 2000.
>
> [8] Kristeva 278.
>
> [9] Kristeva 284.
>
> [10] Kristeva 279.
>
> [11] Plant 333.
>
> [12] Bell 8.
>
> [13] Bell 11.
>
> [14] Crandall, J. "Unmanned: Embedded Reporters,
> Predator Drones and
> Armed Perception": www.ctheory.net/E124.
>
> [15] Bell 11.
>
> [16] Viorst, Judith. "Alexander and the Terrible,
> Horrible, No Good,
> Very Bad Day". Aladdin Paperbacks, New York: 1972.
>
> [17] Foucault, Michel. _Discipline and Punish: The
> Birth of the
> Prison_. Trans. Alan Sheridan. New York: Vintage,
> 1977.
>
> [18] Foucault 24.
>
> [19] Magnusson, W., "The Reification of Political
> Community" in
> Walker R.B.J. and Mendlovitz. S.H., _Contending
> Sovereignties_.
> Lynne Rienner Publishers, Boulder: 1990.
>
> [20] Ashley, Richard K., "Living on Border Lines:
> Man,
> Poststructuralism, and War". Nichols Pub. Co.,
> London and New York:
> 1980.
>
> [21] Ashley 261.
>
>
> ——————–
>
> Jaimie Smith-Windsor studies political science at
> the University of
> Victoria in Canada. Her academic studies are
> moderated by a passion
> for sailing, and an appreciation for the visual and
> written arts.
> Becoming a first-time mother to a special needs
> child provides her
> with a unique perspective on the relationship
> between contemporary
> technology and the maternal instinct that comes
> with motherhood.
>
>
>
_____________________________________________________________________
>
> *
> * CTHEORY is an international journal of theory,
> technology and
> * culture. Articles, interviews, and key book
> reviews in
> * contemporary discourse are published weekly as
> well as
> * theorisations of major "event-scenes" in the
> mediascape.
> *
> * Editors: Arthur and Marilouise Kroker
> *
> * Editorial Board: Jean Baudrillard (Paris), Paul
> Virilio (Paris),
> * Bruce Sterling (Austin), R.U. Sirius (San
> Francisco), Siegfried
> * Zielinski (Koeln), Stelarc (Melbourne), Richard
> Kadrey (San
> * Francisco), DJ Spooky [Paul D. Miller] (NYC),
> Timothy Murray
> * (Ithaca/Cornell), Lynn Hershman Leeson (San
> Francisco), Stephen
> * Pfohl (Boston), Andrew Ross (NYC), David Cook
> (Toronto), Ralph
> * Melcher (Sante Fe), Shannon Bell (Toronto), Gad
> Horowitz
> * (Toronto), Andrew Wernick (Peterborough).
> *
> * In Memory: Kathy Acker
> *
> * Editorial Correspondents: Ken Hollings (UK),
> * Maurice Charland (Canada) Steve Gibson
> (Canada/Sweden).
> *
> * Editorial Assistant: Ted Hiebert
> * WWW Design & Technical Advisor: Spencer Saunders
> (CTHEORY.NET)
> * WWW Engineer Emeritus: Carl Steadman
>
>
>
_____________________________________________________________________
>
> To view CTHEORY online please visit:
> http://www.ctheory.net/
>
> To view CTHEORY MULTIMEDIA online please
> visit:
>
> http://ctheorymultimedia.cornell.edu/
>
>
>
_____________________________________________________________________
>
> * CTHEORY includes:
> *
> * 1. Electronic reviews of key books in
> contemporary theory.
> *
> * 2. Electronic articles on theory, technology and
> culture.
> *
> * 3. Event-scenes in politics, culture and the
> mediascape.
> *
> * 4. Interviews with significant theorists,
> artists, and writers.
> *
> * 5. Multimedia theme issues and projects.
> *
> *
> * The Editors would like the thank the University
> of Victoria for
> * financial and intellectual support of CTheory.
> In particular, the
> * Editors would like to thank the Dean of Social
> Sciences, Dr. John
> * Schofield, the Dean of Engineering, Dr. D.
> Michael Miller and Dr.
> * Jon Muzio, Department of Computer Science.
> *
> * No use of CTHEORY articles without permission.
> Works from the
> * CTHEORY archive may only be reprinted with
> permission of the
> * Editors. Email ctheory@uvic.ca for more
> information.
> *
> * Mailing address: CTHEORY, University of Victoria,
> PO Box 3050,
> * Victoria, BC, Canada, V8W 3P5.
> *
> * Full text and microform versions are available
> from UMI, Ann Arbor,
> * Michigan; and Canadian Periodical Index/Gale
> Canada, Toronto.
> *
> * Indexed in: International Political Science
> Abstracts/
> * Documentation politique international;
> Sociological Abstract
> * Inc.; Advance Bibliography of Contents:
> Political Science and
> * Government; Canadian Periodical Index; Film and
> Literature Index.
> *
>
>
_____________________________________________________________________
>
>
> _______________________________________________
> ctheory mailing list
> ctheory@lists.uvic.ca
> http://lists.uvic.ca/mailman/listinfo/ctheory


=====
<http://www.naxsmash.net>

__________________________________
Do you Yahoo!?
Yahoo! SiteBuilder - Free web site building tool. Try it!
http://webhosting.yahoo.com/ps/sb/

—— End of Forwarded Message