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	<pubDate>Sat, 29 Mar 2025 20:08:17 +0000</pubDate>
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		<title>Reklam</title>
				
		<link>https://agneswahlberg.com/Reklam</link>

		<pubDate>Thu, 20 May 2021 21:44:50 +0000</pubDate>

		<dc:creator>agneswahlberg</dc:creator>

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&#60;img width="1920" height="1080" width_o="1920" height_o="1080" data-src="https://freight.cargo.site/t/original/i/225a6144689a0fdcf31a5de17b91180de24fc65231152192697122c370fb5968/ATG_Omslag.png" data-mid="200782876" border="0" data-no-zoom="true" alt="Design och original &#38;mdash; ATG" data-caption="Design och original — ATG" src="https://freight.cargo.site/w/1000/i/225a6144689a0fdcf31a5de17b91180de24fc65231152192697122c370fb5968/ATG_Omslag.png" /&#62;
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		<title>Labb</title>
				
		<link>https://agneswahlberg.com/Labb</link>

		<pubDate>Thu, 01 Oct 2020 19:21:36 +0000</pubDate>

		<dc:creator>agneswahlberg</dc:creator>

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&#60;img width="1272" height="1800" width_o="1272" height_o="1800" data-src="https://freight.cargo.site/t/original/i/d6c2bc859f7a334552fa299c06dd21d497d2fac5ad0a16eb4fd498b07b38f4b0/currency_affisch_mockup_mindre.png" data-mid="111238276" border="0" alt="Currency (2021)" data-caption="Currency (2021)" src="https://freight.cargo.site/w/1000/i/d6c2bc859f7a334552fa299c06dd21d497d2fac5ad0a16eb4fd498b07b38f4b0/currency_affisch_mockup_mindre.png" /&#62;
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&#60;img width="1980" height="2808" width_o="1980" height_o="2808" data-src="https://freight.cargo.site/t/original/i/798a54b5c447286f735890f4e4730eaf6828096dab898ef1b2b00a031834a3c0/Space_mockup_2.png" data-mid="112269518" border="0" alt="Space concept (2021)" data-caption="Space concept (2021)" src="https://freight.cargo.site/w/1000/i/798a54b5c447286f735890f4e4730eaf6828096dab898ef1b2b00a031834a3c0/Space_mockup_2.png" /&#62;
&#60;img width="1500" height="1500" width_o="1500" height_o="1500" data-src="https://freight.cargo.site/t/original/i/bf600bff5ef914c7db8e10ff89b44601ead6c9f337e5e015bb5e6af37f517017/Tobias_Helander_Omslag_1500x1500px_Morkbla.png" data-mid="218479962" border="0" alt="Albumomslag (2023)" data-caption="Albumomslag (2023)" src="https://freight.cargo.site/w/1000/i/bf600bff5ef914c7db8e10ff89b44601ead6c9f337e5e015bb5e6af37f517017/Tobias_Helander_Omslag_1500x1500px_Morkbla.png" /&#62;
&#60;img width="1080" height="1080" width_o="1080" height_o="1080" data-src="https://freight.cargo.site/t/original/i/b074dedda3696bcedf97812c950fa4eb5ddc2a242cf5be757568d928a1d88ab0/thriftworks.jpg" data-mid="213233460" border="0" alt="Thriftworks (2023)" data-caption="Thriftworks (2023)" src="https://freight.cargo.site/w/1000/i/b074dedda3696bcedf97812c950fa4eb5ddc2a242cf5be757568d928a1d88ab0/thriftworks.jpg" /&#62;
&#60;img width="4501" height="4500" width_o="4501" height_o="4500" data-src="https://freight.cargo.site/t/original/i/7c96196c340e4d0ceca3de41674802e9c81f3573599ddf19ff55efe3ed3b4352/neuelectro_plain.png" data-mid="112350474" border="0" alt="Neuelectro (2021)" data-caption="Neuelectro (2021)" src="https://freight.cargo.site/w/1000/i/7c96196c340e4d0ceca3de41674802e9c81f3573599ddf19ff55efe3ed3b4352/neuelectro_plain.png" /&#62;
&#60;img width="7921" height="11205" width_o="7921" height_o="11205" data-src="https://freight.cargo.site/t/original/i/6c779c9e763c2bdd37983edefd677046487aa9d7caf0467d2e2460a3f5247ae5/Round_1.png" data-mid="111238513" border="0" alt="Thinking of germs (2021)" data-caption="Thinking of germs (2021)" src="https://freight.cargo.site/w/1000/i/6c779c9e763c2bdd37983edefd677046487aa9d7caf0467d2e2460a3f5247ae5/Round_1.png" /&#62;
&#60;img width="2250" height="2250" width_o="2250" height_o="2250" data-src="https://freight.cargo.site/t/original/i/7d8372ddc3cdecfae828a14d8f2e96b545e28a3f1272eb1468c1adaccb14f426/agnes_och_nevena_2023_ora.png" data-mid="172975962" border="0" alt="Omslag III (2023)" data-caption="Omslag III (2023)" src="https://freight.cargo.site/w/1000/i/7d8372ddc3cdecfae828a14d8f2e96b545e28a3f1272eb1468c1adaccb14f426/agnes_och_nevena_2023_ora.png" /&#62;
&#60;img width="1350" height="1080" width_o="1350" height_o="1080" data-src="https://freight.cargo.site/t/original/i/82e6ca4a28d02524c28914c8df03045262862691cea537a41a08bc6fe9e37396/Alfabet_1350x1080.png" data-mid="117081006" border="0" alt="Egengjorda typsnittet KAX (2019)" data-caption="Egengjorda typsnittet KAX (2019)" src="https://freight.cargo.site/w/1000/i/82e6ca4a28d02524c28914c8df03045262862691cea537a41a08bc6fe9e37396/Alfabet_1350x1080.png" /&#62;
&#60;img width="4500" height="4500" width_o="4500" height_o="4500" data-src="https://freight.cargo.site/t/original/i/a54bacd960fcf1f45013135f57a48f446197097117d6967631aff4b9aa0455ea/REPEAT_chain.jpg" data-mid="172976960" border="0" alt="Repeat (2021)" data-caption="Repeat (2021)" src="https://freight.cargo.site/w/1000/i/a54bacd960fcf1f45013135f57a48f446197097117d6967631aff4b9aa0455ea/REPEAT_chain.jpg" /&#62;
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&#60;img width="4500" height="4500" width_o="4500" height_o="4500" data-src="https://freight.cargo.site/t/original/i/153031d5b691155d5dbe356b5e9cba539ea55ba17e24a5420eb6edffdcb9aea9/omslag_1x1_2022.png" data-mid="132407869" border="0" alt="Omslag II (2022)" data-caption="Omslag II (2022)" src="https://freight.cargo.site/w/1000/i/153031d5b691155d5dbe356b5e9cba539ea55ba17e24a5420eb6edffdcb9aea9/omslag_1x1_2022.png" /&#62;
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&#60;img width="4146" height="2754" width_o="4146" height_o="2754" data-src="https://freight.cargo.site/t/original/i/ecd9a8d3286d0470098b507b1272072d69ca108a0c0a91e6b624eb86b7c33b23/3_blad.jpg" data-mid="84330837" border="0" alt="Pastellteckning II (2020)" data-caption="Pastellteckning II (2020)" src="https://freight.cargo.site/w/1000/i/ecd9a8d3286d0470098b507b1272072d69ca108a0c0a91e6b624eb86b7c33b23/3_blad.jpg" /&#62;
&#60;img width="4501" height="4500" width_o="4501" height_o="4500" data-src="https://freight.cargo.site/t/original/i/a005085825f4dbf7ee91e16192057c0d9eac9e6ab1a2b10d1734d517a6005394/agnes_och_nevena_2021_02-03.png" data-mid="111239112" border="0" alt="Omslag I (2021)" data-caption="Omslag I (2021)" src="https://freight.cargo.site/w/1000/i/a005085825f4dbf7ee91e16192057c0d9eac9e6ab1a2b10d1734d517a6005394/agnes_och_nevena_2021_02-03.png" /&#62;
&#60;img width="1000" height="1000" width_o="1000" height_o="1000" data-src="https://freight.cargo.site/t/original/i/652bf8167d74a32d6245b7d4bbc8de89ca6bc4a91e857413352719f81d313715/nattmara_insta-1.jpg" data-mid="172975906" border="0" alt="Nattmara logga (2019)" data-caption="Nattmara logga (2019)" src="https://freight.cargo.site/w/1000/i/652bf8167d74a32d6245b7d4bbc8de89ca6bc4a91e857413352719f81d313715/nattmara_insta-1.jpg" /&#62;
&#60;img width="4157" height="2761" width_o="4157" height_o="2761" data-src="https://freight.cargo.site/t/original/i/400e3c3f174c71485747980728573590202314f40c5f1b6431e56d3ec6192d31/3-paintings-2.jpg" data-mid="84346714" border="0" alt="Akrylm&#38;aring;lningar p&#38;aring; papper 5x3m (2016)" data-caption="Akrylmålningar på papper 5x3m (2016)" src="https://freight.cargo.site/w/1000/i/400e3c3f174c71485747980728573590202314f40c5f1b6431e56d3ec6192d31/3-paintings-2.jpg" /&#62;
&#60;img width="1706" height="1596" width_o="1706" height_o="1596" data-src="https://freight.cargo.site/t/original/i/90e8bb0fa0263677d50fce8070dcfbbca558cacc09523653ac1c44b4e9fec1bc/Skarmavbild-2021-10-03-kl.-23.49.16.png" data-mid="120592435" border="0" alt="Fleshy (2021)" data-caption="Fleshy (2021)" src="https://freight.cargo.site/w/1000/i/90e8bb0fa0263677d50fce8070dcfbbca558cacc09523653ac1c44b4e9fec1bc/Skarmavbild-2021-10-03-kl.-23.49.16.png" /&#62;
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		<title>Situated knowledges</title>
				
		<link>https://agneswahlberg.com/Situated-knowledges-1</link>

		<pubDate>Tue, 10 Mar 2020 21:51:36 +0000</pubDate>

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		<title>Text copy</title>
				
		<link>https://agneswahlberg.com/Text-copy</link>

		<pubDate>Sat, 29 Mar 2025 20:08:17 +0000</pubDate>

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Situated Knowledges: 
The Science Question in Feminism 
and the Privilege of Partial PerspectiveAuthor: Donna Haraway
Source: Feminist Studies, Vol. 14, No. 3 (Autumn, 1988), pp. 575-599
Published by: Feminist Studies, Inc.
Stable URL: http://www.jstor.org/stable/3178066

	 
	Academic and activist feminist inquiry has repeatedly tried to come to terms with the question of what we might mean by the curious and inescapable term ”objectivity.” We have used a lot of toxic ink and trees processed into paper decrying what they have meant and how it hurts us. The imagined ”they” constitute a kind of invisible conspiracy of masculinist scientists and philosophers replete with grants and laboratories. The imagined ”we” are the embodied others, who are not allowed not to have a body, a finite point of view, and so an inevitably disqualifying and polluting bias in any discussion of consequence outside our own little circles, where a ”mass”-subscription journal might reach a few thousand readers composed mostly of science haters. At least, I confess to these paranoid fantasies and academic resentments lurking underneath some convoluted reflections in print under my name in the feminist literature in the history and philosophy of science. We, the feminists in the debates about science and technology, are the Reagan era’s ”special-interest groups” in the rarified realm of epistemology, where traditionally what can count as knowledge is policed by philosophers codifying cognitive canon law. Of course, a special-interest group is, by Reaganoid definition, any collective historical subject that dares to resist the stripped-down atomism of Star Wars, hypermarket, postmodern, media-simulated citizenship. Max Headroom doesn’t have a body; therefore, he alone sees everything in the great communicator’s empire of the Global Network. No wonder Max gets to have a naive sense of humor and a kind of happily regressive, preoedipal sexuality, a sexuality that we ambivalently - with dangerous incorrectness - had imagined to be reserved for lifelong inmates of female and colonized bodies and maybe also white male computer hackers in solitary electronic confinement. 
It has seemed to me that feminists have both selectively and flexibly used and been trapped by two poles of a tempting dichotomy on the question of objectivity. Certainly I speak for myself here, and I offer the speculation that there is a collective discourse on these matters. Recent social studies of science and technology, for example, have made available a very strong social constructionist argument for all forms of knowledge claims, most certainly and especially scientific ones.’ According to these tempting views, no insider’s perspective is privileged, because all drawings of inside-outside boundaries in knowledge are theorized as power moves, not moves toward truth. So, from the strong social constructionist perspective, why should we be cowed by scientists’ descriptions of their activity and accomplishments they and their patrons have stakes in throwings and in our eyes. They tell parables about objectivity and scientific method to students in the first years of their initiation, but no practitioner of the high scientific arts would be caught dead acting on the textbook versions. Social constructionists make clear that official ideologies about objectivity and scientific method are particularly bad guides to how scientific knowledge is actually made. Just as for the rest of us, what scientists believe or say they do and what they really do have a very loose fit. 
The only people who end up actually believing and, goddess forbid, acting on the ideological doctrines of disembodied scientific objectivity - enshrined in elementary textbooks and techno science booster literature - are non scientists, including a few very trusting philosophers. Of course, my designation of this last group is probably just a reflection of a residual disciplinary chauvinism acquired from identifying with historians of science and from spending too much time with a microscope in early adulthood in a kind of disciplinary preoedipal and modernist poetic moment when cells seemed to be cells and organisms, organisms. Pace, Gertrude Stein. But then came the law of the father and its resolution of the problem of objectivity, a problem solved by always already absent referents, deferred signifieds, split subjects, and the endless play of signifiers.Who wouldn’t grow up warped? Gender, race, the world itself - all seem the effects of warp speeds in the play of signifiers in a cosmic force field.
In any case, social constructionists might maintain that the ideological doctrine of scientific method and all the philosophical verbiage about epistemology were cooked up to distract our attention from getting to know the world effectively by practicing the sciences. From this point of view, science -the real game in town- is rhetoric, a series of efforts to persuade relevant social actors that one’s manufactured knowledge is a route to a desired form of very objective power. Such persuasions must take account of the structure of facts and artifacts, as well as of language-mediated actors in the knowledge game. Here, artifacts and facts are parts of the powerful art of rhetoric. Practice is persuasion, and the focus is very much on practice. All knowledge is a condensed node in an agonistic power field. The strong programin the sociology of knowledge joins with the lovely and nasty tools of semiology and deconstruction to insist on the rhetorical nature of truth, including scientific truth. History is a story Western culture buffs tell each other; science is a contestable text and a power field; the content is the form. Period.

	
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		<title>Donna Haraway</title>
				
		<link>https://agneswahlberg.com/Donna-Haraway</link>

		<pubDate>Wed, 11 Mar 2020 11:49:02 +0000</pubDate>

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		<title>Text copy</title>
				
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		<pubDate>Wed, 11 Mar 2020 11:49:18 +0000</pubDate>

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	Donna J. Haraway


	

	
	The author of “Situated knowledges” is Donna J. Haraway (born September 6, 1944). Haraway is an American Professor Emerita in the History of Consciousness Department and Feminist Studies Department at the University of California, Santa Cruz, United States. She is a prominent scholar in the field of science and technology studies, described in the early 1990s as a ”feminist, rather loosely a postmodernist”. Haraway is the author of numerous foundational books and essays that bring together questions of science and feminism, such as ”A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century” (1985) and ”Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective” (1988). She is also a leading scholar in contemporary ecofeminism, associated with post-humanism and new materialism movements. Her work criticizes anthropocentrism, emphasizes the self-organizing powers of nonhuman processes, and explores dissonant relations between those processes and cultural practices, rethinking sources of ethics.
Haraway has taught Women’s Studies and the History of Science at the University of Hawaii and Johns Hopkins University. Haraway’s works have contributed to the study of both human-machine and human-animal relations. Her works have sparked debate in primatology, philosophy, and developmental biology. Haraway participated in a collaborative exchange with the feminist theorist Lynn Randolph from 1990 to 1996. Their engagement with specific ideas relating to feminism, technoscience, political consciousness, and other social issues, formed the images and narrative of Haraway’s book Modest_Witness for which she received the Society for Social Studies of Science’s (4S) Ludwik Fleck Prize in 1999. In September 2000, Haraway was awarded the Society for Social Studies of Science’s highest honor, the J. D. Bernal Award, for her ”distinguished contributions” to the field. Haraway serves on the advisory board for numerous academic journals, including differences, Signs: Journal of Women in Culture and Society, Contemporary Women’s Writing, and Environmental Humanities.

	

	





	
A cyborg manifesto

	
	In 1985, Haraway published the essay ”Manifesto for Cyborgs: Science, Technology, and Socialist-Feminism in the 1980s” in Socialist Review. Although most of Haraway’s earlier work was focused on emphasizing the masculine bias in scientific culture, she has also contributed greatly to feminist narratives of the twentieth century. For Haraway, the Manifesto offered a response to the rising conservatism during the 1980s in the United States at a critical juncture at which feminists, in order to have any real-world significance, had to acknowledge their situatedness within what she terms the ”informatics of domination.” Women were no longer on the outside along a hierarchy of privileged binaries but rather deeply imbued, exploited by and complicit within networked hegemony, and had to form their politics as such.

According to Haraway’s ”Manifesto”, ”there is nothing about being female that naturally binds women together into a unified category. There is not even such a state as ’being’ female, itself a highly complex category constructed in contested sexual scientific discourses and other social practices”. A cyborg does not require a stable, essentialist identity, argues Haraway, and feminists should consider creating coalitions based on ”affinity” instead of identity. To ground her argument, Haraway analyzes the phrase ”women of color”, suggesting it as one possible example of affinity politics. Using a term coined by theorist Chela Sandoval, Haraway writes that ”oppositional consciousness” is comparable with a cyborg politics, because rather than identity it stresses how affinity comes as a result of ”otherness, difference, and specificity”.

Haraway’s cyborg is a set of ideals of a genderless, race-less, more collective and peaceful civilization with the caveat of being utterly connected to the machine. Her new versions of beings reject Western humanist conceptions of personhood and promote a disembodied world of information and the withering of subjectivity. The collective consciousness of the beings and their limitless access to information provide the tools with which to create a world of immense socio-political change through altruism and affinity, not biological unity. In her essay Haraway challenges the liberal human subject and its lack of concern for collective desires which leaves the possibility for wide corruption and inequality in the world. Furthermore, the cyborg’s importance lays in its coalition of consciousness not in the physical body that carries the information/consciousness. A world of beings with a type of shared knowledge could create a powerful political force towards positive change. Cyborgs can see ”from both perspectives at once.” In addition, Haraway writes that the cyborg has an imbued nature towards the collective good.

Haraway explains that her ”Manifesto” is ”an effort to build an ironic political myth faithful to feminism, socialism, and materialism.” She adds that ”Cyborg imagery can suggest a way out of the maze of dualisms in which we have explained our bodies and our tools to ourselves.” Haraway is serious about finding future ways towards equality and ending dominating behavior; however, the cyborg itself is not as serious of an endeavor for her as the idea of it is. Haraway creates an analogy using current technologies and information to imagine a world with a collective coalition that had the capabilities to create grand socio-political change. Haraway’s ”Manifesto” is a thought experiment, defining what people think is most important about being and what the future holds for increased artificial intelligence.

	


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		<title>The God Trick</title>
				
		<link>https://agneswahlberg.com/The-God-Trick-1</link>

		<pubDate>Thu, 12 Mar 2020 22:19:56 +0000</pubDate>

		<dc:creator>agneswahlberg</dc:creator>

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		<title>The God Trick text</title>
				
		<link>https://agneswahlberg.com/The-God-Trick-text</link>

		<pubDate>Thu, 12 Mar 2020 22:20:03 +0000</pubDate>

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	The God Trick
	One of the prominent terms of Haraways essay Situated Knowledge is the God trick or God’s trick. The god trick is the belief in objectivity as a “view of infinite vision”. This is the gaze that mythically inscribes all the marked bodies, that makes the unmarked category claim the power to see and not be seen, to represent while escaping representation.

”The only position from which objectivity could not possibly be practiced and honoured is the standpoint of the master, the Man, the One God, whose Eye produces, appropriates, and orders all difference. No one ever accused the God of monotheism of objectivity, only of indifference. The god-trick is self-identical, and we have mistaken that for creativity and knowledge, omniscience even.”

But if not objectivity, then what? Well, feminist objectivity. Quite simply; situated knowledges.


	
	
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		<title>Explained</title>
				
		<link>https://agneswahlberg.com/Explained-1</link>

		<pubDate>Wed, 11 Mar 2020 13:13:37 +0000</pubDate>

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