By Sophie Lewis | I’ve never cared about Daniel Day-Lewis particularly, and until today I didn’t know who PT Anderson is (who is she? was my awestruck thought as the credits rolled – in my head, I think I saw PJ Harvey). Anyway, I went to see The Phantom Thread the other day by accident, […]
Academic publishing is slow, but I might as well flag, here, the fact that two parts of my PhD were published in the last six months:
Sophie Lewis, “International Solidarity in reproductive justice: surrogacy and gender-inclusive polymaternalism,” Gender, Place & Culture (2018). https://doi.org/10.1080/0966369X.2018.1425286.
Sophie Lewis, “Defending Intimacy against What? Limits of Antisurrogacy Feminisms,” Signs: Journal of Women in Culture and Society 43, no. 1 (Autumn 2017): 97 125. https://doi.org/10.1086/692518
“Excitable tweets claiming that “we are living in Gilead now” reproduce a wishful universalist myth at least as old as liberal feminism itself: women, united without regard to class or colonialism, can blame all their woes on evil fundamentalists with guns.”
Read it here: DREAMS OF GILEAD
The New York-based communist collective Red Bloom invited me to speak today as part of its Marxist-Feminism reading group and discussion series hosted in the pebbled garden at the wonderful bookshop Unnameable Books. It was lovely that there were bright green leaves fluttering immediately on hand when we got to the bit about “how like a leaf” the cyborg is. The event went so well, and it was standing room only. The discussion – in small groups – taught me a great deal about the uses of irony and the shifting valence of ‘science’. It was really great. I am thrilled that so many people are enlivened by cyborgicity right now and are doing critical bricolage with its conceptual arsenal. I am including my introductory remarks here.
[I then went on to read the first 2,000 words or so of my essay ‘Cthulhu Plays No Role For Me’.]
Head’s-up: the brilliant Marxists at Viewpoint magazine published my essay on Donna Haraway. It’s received a hell of a lot of eyeball traffic and even prompted an email from the great DH herself, so, in light of all this engagement, there are likely to be further developments, refinements or perhaps retractions of this critique! Stay tuned.
I remain for reading Haraway against Haraway. For all her chastisement of “bitter cynicism”, and for all her talk of mud and piss and worms, the chanting goddess who has displaced the earlier cyborg, at least in the pages of Staying with the Trouble, is too much of a clean-living misanthrope – and above all, too much of a pessimist – to be a comrade. Meanwhile, her neglected (if not disavowed) framework of cyborgicity becomes a more and more potent heuristic for thinking class composition and embodying its struggles every day. Cyborgs for Earthly Survival! was the slogan Haraway submitted to Socialist Review. That spirit still lives in the interstices of Staying with the Trouble. Part of our task is indeed “not to forget the stink in the air from the burning of the witches, not to forget the murders of human and nonhuman beings in the Great Catastrophes named the Plantationocene, Anthropocene, Capitalocene”. Part of it is, indeed, to “move through memory to represencing;” to grow capable of response; to become kin; and to “stay with” trouble. But the main thing is to make an altogether bigger kind of trouble.
I published a thing. It’s increasingly clear commercial gestational surrogacy is my ‘beat’ at the moment. So, if you will, please go to Jacobin Magazine and >>read my article<<
It’s called “Cash & Carry“, which I didn’t come up with personally but which I like, because it’s funny and more than mildly crass, in relation to gestational labour (but that crassness is kind o the point). In this article, I survey Assisted Reproductive Technology and surrogacy in particular, somewhat historically, in order to talk about how we could be imagining a communist repro-techno-utopia and embracing unnaturalness, to that end. Here’s an excerpt:
A vast number of women gestate babies for free; those few women whose pregnancies are waged, much like paid caregivers and sex workers, occupy a position that speaks to millions of potential allies. Though many Marxists didn’t think of it, being in labor is labor. Mounting a “wages against pregnancy” campaign could thus refuse the difference between surrogate and normal pregnancies as a jumping-off point for questioning and denaturalizing the prevalent mode of social reproduction more broadly.
What else might this politics look like? The only documented case of the collective bargaining power of surrogates being put to the test is one where a worker was denied leave to visit her dying father, on which she and others threatened to “drop” — willfully miscarry — their babies.
Grim and unpalatable as it may be, most of all for them, this kind of leverage is essentially what the striking workforces of embodied labor have at their disposal. As workers in the field of reproductive vitality, mothers on strike can only really bargain with their ability to extinguish life — a prerogative we must support, as with struggles over abortion access.
At the same time, struggles for reproductive justice from below are incomplete if they fail to speak to the other side of the relation: to the thwarted desire to be a parent. In particular, advancing queer and trans people’s access to the pro-family medical and legal benefits and services of the (admittedly dwindling) welfare state is vital to re-envisioning reproduction. But striving beyond the state for our reproductive justice also entails the freedom to not reproduce at all, and raises all-too-often buried questions: not just “how to reproduce,” but “why”?
As Nina Power puts the problem: “What would it mean to refuse to perpetuate the ongoing processes that constitute and maintain capitalism while refusing to give up on care and other human relations that sustain us? Is it possible to separate the two adequately or at all?”