Haraway defines a cyborg as a cybernetic organism, a hybrid of machine and organism. Both a creature of social reality as well as fiction, of technological determinism, really a monster of manmade and nature. Collective feminist technology has since utilized the face of cyborg to reconstructed the “women’s experience” while considering how this message is portrayed and distributed within culture analytics and media convergence. Hosting cyborgs as the liberation that unleashes consciousness, the oppression, the struggle of life and death the boundaries of social reality and optical illusion. There’s something unique about Cyborgs that Haraway attends to. That the cyborg is against heterosexism, uncoupled from organic reproduction, nonsexist. It is the heart of both imagination and social reality, structuring western politics with traditions of capitalism and appropriation as way to understand the production of counter culture. Above all else, the cyborg exists in a non gendered world, it has no restraints towards appropriation and bisexuality, it serves as a line where animal and humans transgress. This is because technological determinism is meant to come together as one ideological space opened. By using the machine an organism, or cyborg becomes as a means of survival in order to reach a deeper level of stimulation, to mesh spirit with machine, combining man’s machine with nature.
The issues of race and gender are something we have strived for decades to constantly move away from, so much so to a point where I feel like we will constantly have to fight to order to sustain our views of unity and equality. But yet again, while the black feminist challenges the hegemonic basis of race, class, and gender, the white woman is re-secured in the ways in which we first were segregated. Today, the term, Women Of Color (WOC) is stereotyped to be resistant, subversive, or articulating a grievance highlighting sometimes critiquing the black women’s experience. Coining the term “othering” that WOC grants to further alleviate the stress of combining with the women woman. When you break it down into terms of “teleological technological determinism” it becomes a culture that seems to question whether or not one would rather be a cyborg or goddess, Puar contests that one should not have to choose between either or because we are gravitating towards an era where both can blend together beautifully. That finally, both culture and nature can have a public space to come together and be appreciated freely and effectively.
Scannell collectively agrees with Puar, emphasizes “assemblage “as a humanist power structure in which cultivates on Haraway’s idea that the body does not really end at the skin. Breaking down categories of both of goddess (political imagination) and the pseudo-intellectual of the cyborg (human cognition). Utilizing the concept of “big data,” (the development in order to collect, store, and analyze massive amounts of data extraordinarily) in order to rapidly spotlight popular media and academic research to herald a major transformation in information-driven governance. Fine tuning modes of media surveillance in an effort to maximize the capacity of the data information in order to return on illumination caused by social relations. Suggesting that we move to understand this process as a shift away from the mode of encounter in which the body is immersed with both the technical or the technological in order to become digitalized. The body stabilizes as a function of human-indifferent techniques of measurement. It becomes a matter of producing life and death in the name of human security in order bridge the gap of human and technology.