The potential of early, text-based internet culture for countering repressive gender regimes, generating solidarity among marginalised groups, and creating new spaces for experimentation that ignited cyberfeminism in the nineties has clearly waned in the twenty-first century. The dominance of the visual in today’s online interfaces has reinstated familiar modes of identity policing, power relations and gender norms in self-representation. But this does not mean that cyberfeminist sensibilities belong to the past. Sorting the subversive possibilities from the oppressive ones latent in today’s web requires a feminism sensitive to the insidious return of old power structures, yet savvy enough to know how to exploit the potential. Digital technologies are not separable from the material realities that underwrite them; they are connected so that each can be used to alter the other towards different ends. Rather than arguing for the primacy of the virtual over the material, or the material over the virtual, xenofeminism grasps points of power and powerlessness in both, to unfold this knowledge as effective interventions in our jointly composed reality.
Intervention in more obviously material hegemonies is just as crucial as intervention in digital and cultural ones. Changes to the built environment harbour some of the most significant possibilities in the reconfiguration of the horizons of women and queers. As the embodiment of ideological constellations, the production of space and the decisions we make for its organization are ultimately articulations about ‘us’ and reciprocally, how a ‘we’ can be articulated. With the potential to foreclose, restrict, or open up future social conditions, xenofeminists must become attuned to the language of architecture as a vocabulary for collective choreo-graphy–the coordinated writing of space.
From the street to the home, domestic space too must not escape our tentacles. So profoundly ingrained, domestic space has been deemed impossible to disembed, where the home as norm has been conflated with home as fact, as an un-remakeable given. Stultifying ‘domestic realism’ has no home on our horizon. Let us set sights on augmented homes of shared laboratories, of communal media and technical facilities. The home is ripe for spatial transformation as an integral component in any process of feminist futurity. But this cannot stop at the garden gates. We see too well that reinventions of family structure and domestic life are currently only possible at the cost of either withdrawing from the economic sphere–the way of the commune–or bearing its burdens manyfold–the way of the single parent. If we want to break the inertia that has kept the moribund figure of the nuclear family unit in place, which has stubbornly worked to isolate women from the public sphere, and men from the lives of their children, while penalizing those who stray from it, we must overhaul the material infrastructure and break the economic cycles that lock it in place. The task before us is twofold, and our vision necessarily stereoscopic: we must engineer an economy that liberates reproductive labour and family life, while building models of familiality free from the deadening grind of wage labour.
From the home to the body, the articulation of a proactive politics for biotechnical intervention and hormones presses. Hormones hack into gender systems possessing political scope extending beyond the aesthetic calibration of individual bodies. Thought structurally, the distribution of hormones–who or what this distribution prioritizes or pathologizes–is of paramount import. The rise of the internet and the hydra of black market pharmacies it let loose–together with a publicly accessible archive of endocrinological knowhow–was instrumental in wresting control of the hormonal economy away from ‘gatekeeping’ institutions seeking to mitigate threats to established distributions of the sexual. To trade in the rule of bureaucrats for the market is, however, not a victory in itself. These tides need to rise higher. We ask whether the idiom of ‘gender hacking’ is extensible into a long-range strategy, a strategy for wetware akin to what hacker culture has already done for software–constructing an entire universe of free and open source platforms that is the closest thing to a practicable communism many of us have ever seen. Without the foolhardy endangerment of lives, can we stitch together the embryonic promises held before us by pharmaceutical 3D printing (‘Reactionware’), grassroots telemedical abortion clinics, gender hacktivist and DIY-HRT forums, and so on, to assemble a platform for free and open source medicine?
From the global to the local, from the cloud to our bodies, xenofeminism avows the responsibility in constructing new institutions of technomaterialist hegemonic proportions. Like engineers who must conceive of a total structure as well as the molecular parts from which it is constructed, XF emphasises the importance of the mesopolitical sphere against the limited effectiveness of local gestures, creation of autonomous zones, and sheer horizontalism, just as it stands against transcendent, or top-down impositions of values and norms. The mesopolitical arena of xenofeminism’s universalist ambitions comprehends itself as a mobile and intricate network of transits between these polarities. As pragmatists, we invite contamination as a mutational driver between such frontiers.