La question du xenofeminisme est loin d’être claire intégrer l’alien est une perspective transformatrice sans aucun doute, mais comment qualifier l’Alien est la question. Intégrer la technoscience comme une pensée anthropophagique se fait depuis une approche située, il faut être capable de rejeter d’expulser les éléments toxiques ou de les assimiler pour s’immuniser. Comme avec le corona, il peut y avoir des résurgences avant d’atteindre une immunité.
Bien des pensées bien des cultures ont développées un pensée intégrée bien au delà du xenoféminisme, le technochamanisme promose plutôt de former une continuité depuis les connaissances partagées les technologies de communication transmises au cours de millénaires.
“There is a widespread understanding of the continued problem of the ‘we’ of intersectional feminisms. Nevertheless, the opening paragraph of the XFM proposes: ‘We are all alienated – but have we ever been otherwise?’ (0x01). Although some nods are given (near the end, in section 0x14), which disaggregate the ‘we’ and ‘us’ used throughout, the implied shared subject position – which infers that ‘we’ are somehow all equally alienated – creates particular difficulties when attached to the accelerationist injunction to go for more not less alienation. We need to go through alienation to be free, we are told.”
“As Donna Haraway reminds us in The Cyborg Manifesto, ‘ White women, including socialist-feminists, discovered (that is, were forced kicking and screaming to notice) the non-innocence of the category “woman”.’29 Yet, pointing to this persistent Eurocentrism should not be confused with a plea for diversity, or to simply ‘include race’ in a rights-driven liberal version of identity politics. It is, however, a renewed call for attention to the dangers of glossing over the inequalities of race, gender, class, sexuality, ability and the real-existing politics of agency, which a presumed equivalence of oppression and in turn alienation evades. The ‘xeno’ of xenofeminism uses alienness univocally and performs the marginalised position of ‘being alienated’ whilst it elides the differences implicated in the dynamics of marginalisation.”
“In Land and Plant’s ‘Cyberpositive’ we witness an archetypical accelerationist gesture, which sees the authors reject the ‘moderate’ self-stabilising homeostasis of Norbert Wiener’s cybernetics, and instead advocate the heady excess and unknown instabilities of ‘cyberpositive processes’ and future catastrophe. We also see the idiosyncratic fusion between Marxist-Hegelian notions of alienation and cybernetic end-of-history disasterism, which typifies and prefigures the XFM: ‘Alienation used to diagnose the condition of a population becoming foreign to itself offering a prognosis that still promised recovery. All that is over. We are all foreigners now, no longer alienated but alien’.36 Where the essay states, ‘women and other aliens constitute an immensely disproportionate number of schizophrenics, frozen by tranquilizers and antischizophrenic drugs’, we likewise see xenofeminism prefigured by a skewed minoritarianism which romanticises (and flattens) the alterity of women, foreigners, and schizophrenics.”
“The XFM ’s lack of consideration of the historic whiteness of humanist and post-humanist discourses, and its silent continuation of a Landian heritage, make it clear that it has thus far failed to do this urgent work, even while it exuberantly reminds us that technology is certainly a central battleground for today’s feminisms. Effectively, for all of its laudable ambitions to be a ‘feminism of unprecedented cunning, scale, and vision’ (0x00), as long as race and class remain analytical add-ons – afterthoughts bolted on to the category of gender – and the constant racialised and classed sociopolitical relations of humanness and non-humanness are neglected as central to the construction of subjectivity (however negated), then xenofeminism will have serious obstacles to contend with.51 Its cyberpositive acceleration of alienation and tick-box intersectionality require robust elaboration to be recognised as the kind of difficult and sustained work that a proper renegotiation of the embattled terrain of feminist post-humanisms requires. In appropriating the alien, the contradictions of xenofeminism merely expose an inability to take seriously the real contemporary power dynamics of categorical humanness.”
