Donna Haraway Primate Visions What were primate visions? Haraway also writes about the history of science and biology. In Primate Visions:
What was written primate visions?
What was written by Donna Haraway in primate visions?
Haraway also writes about the history of science and biology. In Primate Visions: Gender, Race, and Nature in the World of Modern Science (1990), she focused on the metaphors and narratives that direct the science of primatology. She asserted that there is a tendency to masculinize the stories about "reproductive competition and sex between aggressive males and receptive females [that] facilitate some and preclude other types of conclusions". She contended that female primatologists focus on different observations that require more communication and basic survival activities, offering very different perspectives of the origins of nature and culture than the currently accepted ones. Drawing on examples of Western narratives and ideologies of gender, race and class, Haraway questioned the most fundamental constructions of scientific human nature stories based on primates. In Primate Visions, she wrote:  "My hope has been that the always oblique and sometimes perverse focusing would facilitate revisionings of fundamental, persistent western narratives about difference, especially racial and sexual difference; about reproduction, especially in terms of the multiplicities of generators and offspring; and about survival, especially about survival imagined in the boundary conditions of both the origins and ends of history, as told within western traditions of that complex genre".  Haraway's aim for science is "to reveal the limits and impossibility of its 'objectivity' and to consider some recent revisions offered by feminist primatologists". Haraway presents an alternative perspective to the accepted ideologies that continue to shape the way scientific human nature stories are created. Haraway urges feminists to be more involved in the world of technoscience and to be credited for that involvement. In a 1997 publication, she remarked:  I want feminists to be enrolled more tightly in the meaning-making processes of technoscientific world-building. I also want feminist--activists, cultural producers, scientists, engineers, and scholars (all overlapping categories) -- to be recognized for the articulations and enrollment we have been making all along within technoscience, in spite of the ignorance of most "mainstream" scholars in their characterization (or lack of characterizations) of feminism in relation to both technoscientific practice and technoscience studies. CANNOTANSWER
she focused on the metaphors and narratives that direct the science of primatology.
Donna J. Haraway (born September 6, 1944) 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 and 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). Additionally, for her contributions to the intersection of information technology and feminist theory, Haraway is widely cited in works related to Human-Computer Interaction (HCI). Her Situated Knowledges and Cyborg Manifesto publications in particular, have sparked discussion within the HCI community regarding framing the positionality from which research and systems are designed. 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 criticizes the Anthropocene because it generalizes us as a species. However, she also recognizes the importance of it recognizing humans as key agents. Haraway prefers the term Capitalocene which defines capitalism's relentless imperatives to expand itself and grow, but she does not like the theme of irreversible destruction in both the Anthropocene and Capitalocene.

Haraway has taught Women's Studies and the History of Science at the University of Hawaii (1971-1974) and Johns Hopkins University (1974-1980). She began working as a professor at the University of Santa Cruz in 1980 where she became the first tenured professor in feminist theory in the United States. 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. She was also awarded the Section on Science, Knowledge and Technology's Robert K. Merton award in 1992 for her work Primate Visions:Gender, Race, and Nature in the World of Modern Science.  In 2000, Haraway was awarded the Society for Social Studies of Science's John Desmond Bernal Prize for her distinguished contributions to the field of science and technology studies. 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.

Biography

Early life 
Donna Jeanne Haraway was born on September 6, 1944, in Denver, Colorado.  Haraway's father, Frank O. Haraway, was a sportswriter for The Denver Post and her mother Dorothy Mcguire Haraway, who came from a heavily Irish Catholic background, died from a heart attack when Haraway was 16 years old. Although she is no longer religious, Catholicism had a strong influence on her as she was taught by nuns in her early life. The impression of the Eucharist influenced her linkage of the figurative and the material. Haraway attended high school at St. Mary's Academy in Cherry Hills Village, Colorado. Growing up around her father's adoration for sports writing is a major part of her love for writing. The two of them would have dinner conversations about words and their fascination with them. Another impact on Haraway's writing came from the wars she experienced throughout her life, considering she was born at the end of World War II and grew up during the Cold War.

Education 

Haraway majored in Zoology, with minors in philosophy and English at the Colorado College, on the full-tuition Boettcher Scholarship. After college, Haraway moved to Paris and studied evolutionary philosophy and theology at the Fondation Teilhard de Chardin on a Fulbright scholarship. She completed her Ph.D. in biology at Yale in 1972 writing a dissertation about the use of metaphor in shaping experiments in experimental biology titled The Search for Organizing Relations: An Organismic Paradigm in Twentieth-Century Developmental Biology, later edited into a book and published under the title Crystals, Fabrics, and Fields: Metaphors of Organicism in Twentieth-Century Developmental Biology.

Later work 

Haraway was the recipient of several scholarships. Alluding to the Cold War and post-war American hegemony, she said of these, "...people like me became national resources in the national science efforts.  So, there was money available for educating even Irish Catholic girls' brains." In 1999, Haraway received the Society for Social Studies of Science's (4S) Ludwik Fleck Prize. 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's most famous essay was published in 1985: "A Manifesto for Cyborgs: Science, Technology, and Socialist-Feminism in the 1980s" and was characterized as "an effort to build an ironic political myth faithful to feminism, socialism, and materialism".

In Haraway's theses, "Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective" (1988), she means to expose the myth of scientific objectivity. Haraway defined the term "situated knowledges" as a means of understanding that all knowledge comes from positional perspectives. Our positionality inherently determines what it is possible to know about an object of interest. Comprehending situated knowledge "allows us to become answerable for what we learn how to see". Without this accountability, the implicit biases and societal stigmas of the researcher's community are twisted into ground truth from which to build assumptions and hypothesis. Haraway's ideas in "Situated Knowledges" were heavily influenced by conversations with Nancy Hartsock and other feminist philosophers and activists.

Primate Visions: Gender, Race, and Nature in the World of Modern Science, published in 1989 (Routledge), focuses on primate research and primatology: "My hope has been that the always oblique and sometimes perverse focusing would facilitate revisions of fundamental, persistent western narratives about difference, especially racial and sexual difference; about reproduction, especially in terms of the multiplicities of generators and offspring; and about survival, especially about survival imagined in the boundary conditions of both the origins and ends of history, as told within western traditions of that complex genre". Currently, Donna 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 lives North of San Francisco with her partner Rusten Hogness. In an interview with Sarah Franklin in 2017, Haraway addresses her intent to incorporate collective thinking and all perspectives: "It isn't that systematic, but there is a little list. I notice if I have cited nothing but white people, if I have erased indigenous people, if I forget non-human beings, etc. I notice on purpose. I notice if I haven't paid the slightest bit of attention ... You know, I run through some old-fashioned, klutzy categories. Race, sex, class, region, sexuality, gender, species. I pay attention. I know how fraught all those categories are, but I think those categories still do important work. I have developed, kind of, an alert system, an internalized alert system."

Major themes

"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 the 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, 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". As stated, "In Simians, Cyborgs, and Women: The Reinvention of Nature (1991), Donna Haraway introduces the figure of the cyborg, an “impure” creature who scrambles orderly divisions between the natural and artificial/technical, and the human and the non-human/animal". 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 provides 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 lies 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 toward positive change. Cyborgs can see "from both perspectives at once." In addition, Haraway writes that the cyborg has an imbued nature toward 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 has 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.

Gender, Work, & Organization's author Agnes Prasad's piece Cyborg Writing as a Political Act: Reading Donna Haraway in Organization Studies elaborates on how Haraway's writing contributes to the greater feminist community.
"This essay, almost immediately, became a watershed text for feminist theory and for, what was at the time, the inchoate field of feminist science studies. Interweaving ideas that were playful and imaginative with an incisive critique of the totalizing essentialism that was the ironic hallmark of the myriad strands of the second-wave feminist movement — encompassing, but not limited to, Marxist, psychoanalytic and radical feminist approaches — Haraway conscientiously articulates the politics of a monstrous creature of the post-gender world: the cyborg."

Cyborg feminism 

In her updated essay "A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century", in her book Simians, Cyborgs and Women: The Reinvention of Nature (1991), Haraway uses the cyborg metaphor to explain how fundamental contradictions in feminist theory and identity should be conjoined, rather than resolved, similar to the fusion of machine and organism in cyborgs. The manifesto is also an important feminist critique of capitalism by revealing how men have exploited women's reproduction labor, providing a barrier for women to reach full equality in the labor market.

"Situated Knowledges"

"Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective" sheds light on Haraway's vision for a feminist science. The essay originated as a commentary on Sandra Harding's The Science Question in Feminism (1986) and is a reply to Harding's "successor science". Haraway offers a critique of the feminist intervention into masculinized traditions of scientific rhetoric and the concept of objectivity. The essay identifies the metaphor that gives shape to the traditional feminist critique as polarization. At one end lies those who would assert that science is a rhetorical practice and, as such, all "science is a contestable text and a power field". At the other are those interested in a feminist version of objectivity, a position Haraway describes as a "feminist empiricism". Haraway argues for an epistemology based in "situated knowledges," which synthesizes aspects of these two traditions. Haraway posits that by acknowledging and understanding the contingency of their position in the world, and hence the contestable nature of their claims to knowledge, subjects can produce knowledge with greater objectivity than if they claimed to be neutral observers.

Primate Visions

Haraway also writes about the history of science and biology. In Primate Visions: Gender, Race, and Nature in the World of Modern Science (1990), she focused on the metaphors and narratives that direct the science of primatology. She asserted that there is a tendency to masculinize the stories about "reproductive competition and sex between aggressive males and receptive females [that] facilitate some and preclude other types of conclusions". She contended that female primatologists focus on different observations that require more communication and basic survival activities, offering very different perspectives of the origins of nature and culture than the currently accepted ones. Drawing on examples of Western narratives and ideologies of gender, race and class, Haraway questioned the most fundamental constructions of scientific human nature stories based on primates. In Primate Visions, she wrote:
"My hope has been that the always oblique and sometimes perverse focusing would facilitate revisions of fundamental, persistent western narratives about difference, especially racial and sexual difference; about reproduction, especially in terms of the multiplicities of generators and offspring; and about survival, especially about survival imagined in the boundary conditions of both the origins and ends of history, as told within western traditions of that complex genre".

Haraway's aim for science is "to reveal the limits and impossibility of its 'objectivity' and to consider some recent revisions offered by feminist primatologists". Haraway presents an alternative perspective to the accepted ideologies that continue to shape the way scientific human nature stories are created.
Haraway urges feminists to be more involved in the world of technoscience and to be credited for that involvement. In a 1997 publication, she remarked:
I want feminists to be enrolled more tightly in the meaning-making processes of technoscientific world-building. I also want feminist—activists, cultural producers, scientists, engineers, and scholars (all overlapping categories) — to be recognized for the articulations and enrollment we have been making all along within technoscience, in spite of the ignorance of most "mainstream" scholars in their characterization (or lack of characterizations) of feminism in relation to both technoscientific practice and technoscience studies.

Make Kin not Population: Reconceiving Generations 
Haraway created a panel called 'Make Kin not Babies' in 2015 with five other feminist thinkers named: Alondra Nelson, Kim TallBear, Chia-Ling Wu, Michelle Murphy, and Adele Clarke. The panel's emphasis is on moving human numbers down while paying attention to factors, such as the environment, race, and class. A key phrase of hers is "Making babies is different than giving babies a good childhood." This led to the inspiration for the publication of Making Kin not Population: Reconceiving Generations, by Donna Haraway and Adele Clarke, two of the panelist members. The book addresses the growing concern of the increase in the human population and its consequences on our environment. The book consists of essays from the two authors, incorporating both environmental and reproductive justice along with addressing the functions of family and kinship relationships.

Speculative fabulation 
Speculative fabulation is a concept that is included in many of Haraway's works. It includes all of the wild facts that won't hold still, and it indicates a mode of creativity and the story of the Anthropocene. Haraway stresses how this doesn't mean it isn't a fact. In Staying with the Trouble, she defines speculative fabulation as "a mode of attention, theory of history, and a practice of worlding," and she finds it an integral part of scholarly writing and everyday life. In Haraway's work she addresses a feminist speculative fabulation  and its focusing on making kin instead of babies to ensure the good childhood of all children while controlling the population. Making Kin not Population: Reconceiving Generations highlights practices and proposals to implement this theory in society.

Plantationocene 
Together with scholar Anna Lowenhaupt Tsing, Haraway coined Plantationocene as an alternative term to the proposed epoch Anthropocene that centers human activities in the transformation of the planet and its negative effect on land use, ecosystems, biodiversity, and species extinction.

Tsing and Haraway point out that not all humans equally contribute to the environmental challenges facing our planet. They date the origin of the Anthropocene to the start of colonialism in the Americas in the early modern era and highlight the violent history behind it by focusing on the history of plantations. The Spanish and the Portuguese colonists started importing models of plantations to the Americas by the 1500s which they have previously developed a century earlier in the Atlantic Islands. These models of planation were based on migratory forced labor (slavery), intensive land usage, globalized commerce, and constant racialized violence, all have transformed the lives of humans and non-humans worldwide. Current and past plantations provide an important note of the histories of colonialism, capitalism, and racism which can't be separated from environmental issues that made some humans more at risk to warming temperatures, rising seawater levels, toxicants, and land disposition than others.

The Companion Species Manifesto: Dogs, People, and Significant Otherness 
The companion Species Manifesto is to be read as a “personal document”. This work was written to tell the story of cohabitation, coevolution and embodied cross-species sociality. Haraway argues that humans ‘companion’ relationship with dogs can show us the importance of recognizing differences and ‘how to engage with significant otherness'. The link between humans and animals like dogs can show people how to interact with other humans and nonhumans. Haraway believes that we should be using the term "companion species" instead of "companion animals" because of the relationships we can learn through them.

Critical responses to Haraway

Haraway's work has been criticized for being "methodologically vague" and using noticeably opaque language that is "sometimes concealing in an apparently deliberate way". Several reviewers have argued that her understanding of the scientific method is questionable, and that her explorations of epistemology at times leave her texts virtually meaning-free.

A 1991 review of Haraway's Primate Visions, published in the International Journal of Primatology, provides examples of some of the most common critiques of her view of science:

This is a book that contradicts itself a hundred times; but that is not a criticism of it, because its author thinks contradictions are a sign of intellectual ferment and vitality. This is a book that systematically distorts and selects historical evidence; but that is not a criticism, because its author thinks that all interpretations are biased, and she regards it as her duty to pick and choose her facts to favor her own brand of politics. This is a book full of vaporous, French-intellectual prose that makes Teilhard de Chardin sound like Ernest Hemingway by comparison; but that is not a criticism, because the author likes that sort of prose and has taken lessons in how to write it, and she thinks that plain, homely speech is part of a conspiracy to oppress the poor.

This is a book that clatters around in a dark closet of irrelevancies for 450 pages before it bumps accidentally into its index and stops; but that is not a criticism, either, because its author finds it gratifying and refreshing to bang unrelated facts together as a rebuke to stuffy minds. This book infuriated me; but that is not a defect in it, because it is supposed to infuriate people like me, and the author would have been happier still if I had blown out an artery. In short, this book is flawless, because all its deficiencies are deliberate products of art. Given its assumptions, there is nothing here to criticize. The only course open to a reviewer who dislikes this book as much as I do is to question its author's fundamental assumptions—which are big-ticket items involving the nature and relationships of language, knowledge, and science.

Another review of the same book, appearing in a 1990 issue of the American Journal of Primatology, offers a similar criticism of Haraway's literary style and scholarly methods:

There are many places where an editorial hand appears absent altogether. Neologisms are continually coined, and sentences are paragraph-long and convoluted. Biography, history, propaganda, science, science fiction, and cinema are intertwined in the most confusing way. Perhaps the idea is to induce a slightly dissociated state, so that readers can be lulled into belief. If one did not already possess some background, this book would give no lucid history of anthropology or primatology.

However, a review in the Journal of the History of Biology disagrees:

Primate Visions is one of the most important books to come along in the last twenty years. Historians of science have begun to write more externalist histories, acknowledging the possibilities of a science profoundly integrated with ongoing social agenda. Haraway's history of primatology in the twentieth century sets new standards for this approach, standards that will not be surpassed for some time to come. The book is important to students of science, feminists, historians, and anyone else interested in how the complex systems of race, gender, and science intertwine to produce supposedly objective versions of the "truth." This analysis of primatology is at once a complex, interdisciplinary, and deeply scholarly history and an imaginative, provocative analysis of the working of science in late twentieth-century Euro-America.

Publications 
 Crystals, Fabrics, and Fields: Metaphors of Organicism in Twentieth-Century Developmental Biology, New Haven: Yale University Press, 1976. 
 "Manifesto for Cyborgs: Science, Technology, and Socialist Feminism in the 1980s", Socialist Review,  80 (1985) 65–108.
 "Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspectives", Feminist Studies, 14 (1988) 575–599. 
 Primate Visions: Gender, Race, and Nature in the World of Modern Science, Routledge: New York and London, 1989. 
 Simians, Cyborgs and Women: The Reinvention of Nature, New York: Routledge, and London: Free Association Books, 1991 (includes "A Cyborg Manifesto"). 
 "A Game of Cat's Cradle: Science Studies, Feminist Theory, Cultural Studies", Configurations, 2 (1994) 59–71. 
 Modest_Witness@Second_Millennium.FemaleMan©Meets_OncoMouse™: Feminism and Technoscience, New York: Routledge, 1997 (winner of the Ludwik Fleck Prize). 
 How Like a Leaf: A Conversation with Donna J. Haraway, Thyrza Nichols Goodeve, New York: Routledge, 1999. 
 The Companion Species Manifesto: Dogs, People, and Significant Otherness, Chicago: Prickly Paradigm Press, 2003. 
 When Species Meet, Minneapolis: University of Minnesota Press, 2007. 
The Haraway Reader, New York: Routledge, 2004, .
 Staying with the Trouble: Making Kin in the Chthulucene, Durham: Duke University Press, 2016. 

 Manifestly Haraway, Minneapolis: University of Minnesota Press, 2016. 
"Teddy Bear Patriarchy: Taxidermy in the Garden of Eden, New York City, 1908-36," Social Text, no. 11 (Winter 1984/1985): 19-64.
"Signs of Dominance: From a Physiology to a Cybernetics of Primate Society, C.R. Carpenter, 1930-70," Studies in History of Biology 6 (1983): 129-219.
"The Biological Enterprise: Sex, Mind, and Profit from Human Engineering to Sociobiology," Radical History Review, no. 20, (spring/summer, 1979): 206-37.
"The Biopolitics of Postmodern Bodies: Determinations of Self in Immune System Discourse," differences: A Journal of Feminist Cultural Studies 1, no. 1 (1989): 3-43.
"The Promises of Monsters: Reproductive Politics for Inappropriate/d Others," Larry Grossberg, Cary Nelson, and Paula Treichler, eds., Cultural Studies (New York: Routledge, 1992), pp. 295–337.
"Ecce Homo, Ain't (Ar'n't) I a Woman, and Inappropriate/d Others: the Human in a Posthumanist Landscape," Joan Scott and Judith Butler, eds., Feminists Theorize the Political (New York: Routledge, 1992), pp. 87–101.
"Otherworldly Conversations, Terran Topics, Local Terms," Science as Culture (London), 3, no. 1 (1992): 59-92.
Making Kin not Population: Reconceiving Generations, Donna J. Haraway and Adele Clarke, Chicago: Prickly Paradigm Press, 2018.  .

See also 
 A Cyborg Manifesto
 Cyborg anthropology
 Ecofeminism
 Postgenderism
 Posthumanism
 Postmodernism
 Sandy Stone
 Techno-progressivism
 Feminist technoscience
 Judith Butler

Sources 
 Burow-Flak, Elizabeth, "Background Information on Cyborg Manifesto", 17 September 2000.
 Cachel, Susan. "Partisan primatology. Review of Primate Visions: Gender, Race, and Nature in the World of Modern Science", American Journal of Primatology, 22 (1990) 139–142.
 Campbell, Kirsten, "The Promise of Feminist Reflexivities: Developing Donna Haraway's Project for Feminist Science Studies", Hypatia, 19:1 (2004) 162–182.
 Cartmill, Matt. "Book  Review - Primate Visions: Gender, Race, and Nature in the world of Modern Science", International Journal of Primatology, 12 (1991) 67–75.
 Carubia, Josephine M., "Haraway on the Map", Semiotic Review of Books, 9:1 (1998) 4–7.
Clarke, Adele, and Donna Haraway, editors. Making Kin Not Population. Prickly Paradigm Press, 2018.
“Donna Haraway.” The European Graduate School, https://egs.edu/biography/donna-haraway/.
 Elkins, Charles, "The Uses of Science Fiction", Science Fiction Studies, 17 (1990) 269–272.
 "Feminist Epistemology and Philosophy of Science", in Stanford Encyclopedia of Philosophy, pub. 9 August 2000, rev. 5 August 2015.
Ferguson, Anne and Hennessy, and Rosemary and Nagel Mechthild. “Feminist Perspectives on Class and Work.” Edited by Edward N Zalta, Stanford Encyclopedia of Philosophy, Stanford University, 2019, Author and Citation Information for "Feminist Perspectives on Class and Work".
Franklin, Sarah. “Staying with the Manifesto: An Interview with Donna Haraway.” Theory, Culture & Society, vol. 34, no. 4, July 2017, pp. 49–63, doi:10.1177/0263276417693290.
 Flanagan, Mary and Austin Booth, Reload: Rethinking Women + Cyberculture, Cambridge, MA: MIT Press, 2002.
 Delphine, Gardey, "The Reading of an Œuvre. Donna Haraway: The Poetics and Politics of Life", Feministische Studien, 32 (2014) 86–100. doi:10.1515/fs-2014-0109
 Hamner, M. Gail, "The Work of Love: Feminist Politics and the Injunction to Love", in Joerg Rieger (ed.), Opting for the Margins: Postmodernity and Liberation in Christian Theology, Oxford: Oxford University Press, 2003.
Haraway, Donna. “Anthropocene, Capitalocene, Plantationocene, Chthulucene: Making Kin.” Environmental Humanities, Duke University Press, 1 May 2015, https://doi.org/10.1215/22011919-3615934.
 Haraway, Donna, "A Cyborg Manifesto: Science, Technology and Socialist-‐Feminism in the Late Twentieth Century", in D. Bell and B.M. Kennedy (eds), The Cybercultures Reader, London: Routledge, 2000, pp. 291–324.
Haraway, Donna. The Haraway Reader. New York: Routledge, 2003. Print.
 Kunzru, Hari, "You Are Cyborg", in Wired Magazine, 5:2 (1997) 1–7.
Lederman, Muriel. “Donna J.  Haraway; and Thyrza Nichols Goodeve. How Like a Leaf: An Interview with Donna J. Haraway.” Isis, vol. 93, no. 1, 2002, pp. 164–165., doi:10.1086/343342.
 Library of Congress, "Books and Pamphlets Including Serials and Contributions to Periodicals: Current Registrations A–L, January–June 1973", Catalog of Copyright Entries, 3rd ser., 1, pt. 1, no. 1 (1975) 674. Retrieved February 16, 2015.
“Making Kin Not Population.” University of Chicago Press, 1 July 2018, Making Kin not Population.
Mann, Douglas. Understanding Society: a Survey of Modern Social Theory. Oxford University Press, 2011.
 O'Riley, Patricia Ann, Technology, Culture, and Socioeconomics: A Rhizoanalysis of Educational Discourses, New York: Peter Lang, 2003.
 Packman, Carl, [ "God(desses) and the Jouissance of Woman, or The (Cyborg) Future of Enjoyment"].
 Russon, Anne, "Deconstructing Primatology?", Semiotic Review of Books, 2:2 (1991): 9–11.
Rua M. Williams and Juan E. Gilbert. 2019. Cyborg Perspectives on Computing Research Reform. In Extended Abstracts of the 2019 CHI Conference on Human Factors in Computing Systems (CHI EA '19). Association for Computing Machinery, New York, NY, USA, Paper alt13, 1–11.
 Sandoval, Chela, "New Sciences: Cyborg Feminism and the Methodology of the Oppressed", in C. H. Gray (ed.), The Cyborg Handbook, New York: Routledge, 1995, pp. 407–422.
 Senft, Theresa M. "Reading Notes on Donna Haraway's 'Cyborg Manifesto'", October 21, 2001. Retrieved February 1, 2006.
Truman, Sarah E. “SF! Haraway's Situated Feminisms and Speculative Fabulations in English Class.” Studies in Philosophy and Education, vol. 38, no. 1, 2018, pp. 31–42, SF! Haraway's Situated Feminisms and Speculative Fabulations in English Class.
Vanderwees, Chris. “Companion Species under Fire: A Defense of Donna Haraway’s The Companion Species Manifesto.” Nebula: A Journal of Multidisciplinary Scholarship. 6.2 (2009): 73-81.
Weigel, Moira. “Feminist Cyborg Scholar Donna Haraway: 'The Disorder of Our Era Isn't Necessary'.” The Guardian, Guardian News and Media, 20 June 2019, Feminist cyborg scholar Donna Haraway: ‘The disorder of our era isn't necessary’.
 Young, Robert M, "Science, Ideology and Donna Haraway", Science as Culture, 2 (1992) 165–207.

Citations

External links 

 Donna Haraway Faculty Webpage at UC Santa Cruz, History of Consciousness Program
 Donna Haraway: Storytelling for Earthly Survival, a film by Fabrizio Terranova

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21st-century American women
20th-century American women
"Visions in Blue" is Ultravox's third single from the Quartet album, recorded in Air Studios, Montserrat and released on Chrysalis Records on 11 March 1983. The single peaked at #15 in the UK charts on 26 March.  A video was produced, but was banned by the BBC and MTV due to brief nudity; an edited version was later provided for broadcast on Top of the Pops.

The track also appears in live form on the CD version of Ultravox's 1983 in-concert album, Monument. The 12" version of "Visions in Blue" also contains an edited version of the same Monument performance of "Reap the Wild Wind".

Track listing

7" version
 "Visions in Blue" [single edit] – 4:13
 "Break Your Back" – 3:31

12" version
 "Visions in Blue" - 4:38
 "Reap the Wild Wind (live 6 Dec 82 at Hammersmith Odeon) " – 3:53
 "Break Your Back" – 3:31

Covers
The track has been covered by UK ebm/synthpop act Stok:holm and appears on their 2013 album City Lights.

References

1983 singles
Ultravox songs
Songs written by Midge Ure
Songs written by Chris Cross
Songs written by Billy Currie
Songs written by Warren Cann
Song recordings produced by George Martin
1982 songs
Chrysalis Records singles "Sometimes It's a Bitch" is a song recorded by American singer Stevie Nicks. It was the only single released from her compilation album Timespace: The Best of Stevie Nicks (1991). The single peaked at number 56 on the US Billboard Hot 100. A music video for the song was filmed, featuring clips of Nicks from 1981 to 1991. Nicks admitted she was unhappy about singing the word "bitch", but decided the message of the song was what mattered.

Charts

Weekly charts

Notes and references

''Crystal Visions – The Very Best of Stevie Nicks, liner notes and commentary
http://rockalittle.com/offtherecord.htm

Stevie Nicks songs
1991 singles
1991 songs
Songs written by Jon Bon Jovi
Songs written by Billy Falcon
Modern Records (1980) singles