598 DONNA HARAWAY A CYBORG MANIFESTO 599 Communications onies, Modem states, multinational corporations, world. But there are also great riches for feminists in explicitly embracing the possibilities labour, and religious evangelism depend intimatel origin electronics is the technical basis of simulacra; that is, of copies without litical "technological polluti cyborg myt processing,s arlier I "women of colour"might be understood implications for industry. perhaps most cal ogs of her"biomythography", Zami( orde, 1982; King, 1987a, 1987b) ations sciences and biology are constructions onatutation, agriculture, and grids mapping this potential, Audre Lorde(1984) e tone in the title of her Sister Outsider. In my political myth, Sister Outsider is the offshor ted States, Sister Outsider is a potential amidst the races and ethnic identities of womer of situation of women in a and technology. I used the od restructured through the social relations of cd circuit. Literacy, especially in English with a technological determinism, but wi tinguishes the"cheap"female labour so attractive to the multination sle. But the phrase shou sex, and class rooted in high-tech-facilitated social relations can make socialist-feminism more oW地Wmm所 oral and written cultures, primitive and civilized mentalities, and more recently to the crosion Cyborgs: a myth of political identity r the meanings of writi want to conclude with a myth about identity and boundaries which might wentti political imaginations, I am indebted in this story to writers like joanna the basis of seizing The tools are often stories, retold stories, versions that reverse and displace f embodiment, and especially for Wittig, from imagery of fr gy, and politics from imagery in apocalypse. The phallogocentric origin stories 1 augmentation and reconstitution that have recently textualize our bodies as code problems Griffin, Audre Lorde, and Adrienne Rich have pro- sand perhaps restricted too much what we allow have the task of recoding communication and gies fitting the late twentieth century. They would simply bewilder anyone not positional For example, retellings of the story of the ind machines and consciousness of late capitalism. In that sense ing for Chicana constructions of ident