WEBLIOGRAPHY
Haraway’s ‘Manifesto’ is a political text generated from socialist feminism of the 1980s. In what ways have feminists taken up her radical ideas since then?

1. Helen Kennedy, the author of the article "Subjective intersections in the face of the machine" describes it “call to feminist and science technology studies to engage with debated about the intersectionality of gender with race and class in analyses of women’s relationships with their computers.” The article draws on the stories told by 14 working-class women from ethnic minority communities about the introduction of networked computers in their homes, specifically the article is designed to argue that we need to account for women’s subjective experiences of the identity intersections that take place in the face of the machine. This article appeared to be relevant for the question chosen, as it doesn’t initially follow on with Donna Haraway’s idea of the cyborg, however is close enough when it comes to feminism in the cyber world, I particularly thought it is important to also establish real case studies of women and their relationship to the computer in the modern world as it takes up a socialist feminist approach by focusing upon both the public and private spheres of a woman’s life.

2. Katherine Hayles in her article "From cyborg to cognisphere" took Donna Haraway’s idea of the Cyborg into Literary theory. This article is a qualitative analysis and review of Donna Haraway's "A Manifesto for Cyborgs" (1985). Hayles suggests that much urgent and pressing work remains to be done, as the cognitive sphere takes up where the cyborg left off, and the dynamic cognitive that flows between human, animal and machine. I found this article useful as it not only draws upon Haraways work but also looks into the idea of the human and machine working together in which created the idea of the cyborg. Hayles takes on a similar approach to Donna Haraway, however her work intends for a different focus. She argues that a shift was underway from the human to the post human. Her work was derived initially from Haraways herself however focuses on the literature of the post human and she proposed the idea of a cognisphere; the idea that physical world is fundamentally computational. “The claim that reality is fundamentally computational is for me like the posthuman in that I regard it as a formation to be interrogated rather than something simply to be believed or disbelieved, accepted or rejected.” Hayles talks about the shifting of boundaries between human and machine cognition and the increasing roles that machines now play. An example of cognitive construction that machines now play can be shown by the emerging surveillance programs that the Bush administration authorised to spy on US citizens she discussed. And now recently human and machine cognitions have become so intertwined that distinguishing between the two in the context of surveillance makes no sense.

3. Susan Hawthornes book "Cyberfeminism: Connectivity, Critique and Creativity" is relevant to contribute to research for other ways feminists have taken up Donna Haraway’s ideas, as Susan Hawthorne discusses the idea of Cyber feminism and critiques the roles of a cyborg. I particularly think passages in this book are useful for the question as it not only discusses Haraways idea of a Cyborg but similarly Hawthorne in some ways critiques her ideas. In particular Hawthorne ‘disputes the existence of cyborg consciousness’. She suggests that Cyborgs are too inclusive to be useful, for example, by driving a car or even or riding a bicycle it all results in the conclusion that “we are all cyborgs”. She feels the distinctions are all too inclusive. Hawthorne indicates that the problem with the reification of cyborg identity is that the writers appear to forget the real body inside or outside of the cyborg. And hence in that, she indicates that the real body is natural enough without being in a classification of being a cyborg. Hawthorne also makes argument of the idea or theory of a ‘Cyborg’. “A cyborg is built upon the fear of a body outside the norm, a body out of control. Instead of developing knowledge about one’s body, about what makes it function well, feel well, create happiness or stress, the goal of a cyborg theorist is something like this:”
“The machine is us, our processes, an aspect of our embodiment. We can be responsible for machines; they do not threaten us. We are responsible for boundaries; we are they.” (Haraway)
Therefore this work of Hawthorne is particularly useful as she draws upon Haraways influential work and then critiques it with her own ideas.

4. Sarah Kembers ‘Cyberfeminism and Artificial Life’ follows the footsteps of Donna Haraway. The book aims 'to trace the development of identities and entities within the global information network encompassing both human and non-human environments, and to offer a pluralised cyberfeminist engagement with artificial life as both a discipline and cultural discourse' (p:vii) Kembers conclusion is based on Donna Haraway's work of the cyber feminist view of the cyborg and in particular her claim that "biology is one of the great 'representing machines' of the century." Kembers work takes a critical political view of the concept of life as information, tracing this through the new biology and the changing discipline of artificial life and its manifestation in art, language, literature, commerce and entertainment. From cloning to computer games, and incorporating an analysis of hardware, software and 'wetware', Kember demonstrates how this relatively marginal field of artificial life connects with, and connects up global networks of information systems.

5. Anne Balsamo in her book “Technologies of the Gendered body: Reading Cyborgs” articulates the key issues concerning the status of the body for feminist cultural studies in a postmodern world, she takes us deeper into the cyborg territory. She draws upon Donna Haraways studies and her idea of a cyborg tying into technologies impact on the gendered body. Balsamo describes the 1980s being the decade of the Cyborg, particularly because Haraways Manifesto was published in that era. Balsamo states that “In one sense, my intent is to contribute to the development of a “thick perception” of the body in contemporary culture from a feminist stand point.” (pg 3) The book is based around the assumption that the body is a social, cultural and historical production. Particular examples are given of the ways the natural body has been dramatically refashioned through the application of new technologies of corporeality. This in which I found to be particularly useful in applying to Donna Haraways ideas, specifically where Haraway suggested that female embodiment was “given, organic, necessary; and female embodiment seemed to mean skill in mothering and its metaphoric extensions.” This online source talks about the female body in cyber space and in essence the effect technology and machines have played upon the female body throughout the 1980s and into the 1990s.