The Dehumanization of Women
“I think it’s very important to get more women into computing. My slogan is: computing is too important to be left to men.”
Karen Sparck Jones, Professor at Cambridge Computer Laboratory
In today’s digitally interconnected world, our lives have become increasingly entwined with technology, and the notion of cybernetics permeates every aspect of our existence. However, there is a disturbing trend that lurks beneath the surface of technological progress: the acceleration of the dehumanization of women. From the introduction of cybernetic theories to the present age of information overload, the intersection of technology and gender led to profound shifts in societal norms and perceptions.
Even before the introduction of cybernetic ideas and notions, women were already subjects of systemic dehumanization entrenched in social, cultural, and political structures. Throughout history, women have been primarily confined to domestic roles, seen as caretakers of the home and family, while men held positions of power and authority in public spheres. This division of labor not only limited women’s access to education, employment, and political participation but also reinforced the perception of women as inferior and subservient beings. In addition, religious and moral ideologies played a significant role in dehumanizing women by promoting rigid gender norms and enforcing strict codes of conduct. The integration of cybernetic and posthumanist ideals into society has significantly impacted gender narratives by not only perpetuating traditional gender stereotypes and gender-based violence but also complicating the trajectory toward more progressive gender narratives.
These notions, while promising technological emancipation and enhanced human-machine symbiosis, have inadvertently contributed to the further dehumanization of women, challenging the progress made by feminist movements and obscuring the unique identities and struggles of women in the digital age.
The early to mid-20th century witnessed feminist movements that challenged traditional gender roles and advocated for equal rights, highlighting the potential for a more inclusive and equitable society. However, these progressive narratives were primarily grounded in humanistic ideals that emphasized individuals’ intrinsic value and potential, irrespective of gender. Cybernetics introduced a new paradigm for interpreting human behavior and societal structures by focusing on systems, information flow, and the interconnections between humans and machines, as integrating concepts into societal frameworks marked a pivotal shift in understanding human identity and agency. In the latter half of the 20th century, Media portrayals began to reflect and amplify cybernetic notions of human-machine hybrids, often in ways that reinforced traditional gender stereotypes.
Donna Haraway’s critical insight into this phenomenon asserts the implications of cyborg existence for gender dynamics, suggesting that “From one perspective, a cyborg world is about the final imposition of a grid of control on the planet…about the final appropriation of women’s bodies in a masculinist orgy of war” (Haraway 15). The depiction highlights the inherent risks associated with cybernetic advancements—the potential for technologies to exacerbate the commodification and dehumanization of women’s bodies and identities. The introduction of cybernetic technologies has not only influenced gender representations in media but has also had tangible impacts on women’s lived experiences. A notable example is in the film Demon Seed (1977), which further explores the theme of dehumanization through the story of a woman imprisoned and impregnated by an artificial intelligence intent on creating a human-machine hybrid. The fears associated with cybernetic technologies—specifically, the loss of autonomy and the reduction of the female body to a vessel for experimentation and control become embodied, underscoring the dangers of unchecked technological advancement and its potential to exacerbate the commodification and objectification of women’s bodies, and echoing Haraway’s critique of cybernetic systems as instruments of patriarchal control.
The advent of cybernetics foreshadowed an era in which technological determinism and social constructionism intersected, creating a complex narrative around the agency and autonomy of women in the digital age. N. Katherine Hayles, in her work “How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics,” offers insight into the transformation of the concept of self in the cybernetic age. She writes, “The posthuman view configures human being so that it can be seamlessly articulated with intelligent machines… In the posthuman, there are no essential differences or absolute demarcations between bodily existence and computer simulation” (Hayles 3). This notion parallels Friedrich Nietzsche’s proclamation that “God is dead,” signifying the death of absolute truths and moral values imposed by traditional religious and societal structures. When Donna Haraway states, “We cannot go back ideologically or materially. It’s not just that ‘god’ is dead; so is the ‘goddess.’ “(Haraway 30), she echoes Nietzsche’s sentiment but extends it to the realm of gender, highlighting the dissolution of fixed identities in the cybernetic age.
By elevating the posthuman condition as the ideal state of being, where technology and flesh are indistinguishable, it risks nullifying the historical and ongoing struggles for women’s rights and recognition. The “goddess” erasure symbolizes the loss of a space where the feminine, and by extension, women’s unique experiences and contributions, can be acknowledged and valued within the cybernetic framework. It reflects a broader cultural and technological movement towards a post-gender world, which, while aspirational in its quest for equality, may neglect the lived realities and historical struggles of women.
This evolution towards a post-gender society not only diminishes the significance of women’s historical struggles but also erases the gendered nuances of human experience. Ridley Scott’s “Blade Runner” (1982) illustrates these concerns as the film presents a dystopian future where replicants, bioengineered beings indistinguishable from humans, challenge the essence of human identity and societal norms. One of the characters, Rachael, a replicant, embodies the posthuman dilemma, navigating her existence within a framework that simultaneously recognizes and denies her humanity. She struggles with identity and autonomy throughout the movie mirrors the broader concern for women’s rights in a cybernetic age, where recognizing distinct identities and experiences becomes fraught with the push towards a posthuman ideal.
In conclusion, the introduction of cybernetic ideas and posthuman ideals represented a profound shift in our understanding of identity, gender, and the essence of human experience. As a result, the balance between embracing technological advancements and preserving the identity and struggles of women becomes increasingly crucial. Insights from scholars like Haraway and narratives such as “Blade Runner” remind us of the importance of not letting the essence of human experiences, especially those of women, be overshadowed by a posthuman future, highlighting the need for a future where technology enhances rather than diminishes the richness of human diversity, including gender. Developing and implementing cybernetic advancements in a way that acknowledges and addresses gender inequalities rather than exacerbating them is crucial. So, as we stand on the threshold of the cybernetic and posthuman era, it is essential to remember that the value of technology lies not just in its ability to change how we live but also in its potential to reflect the best of what makes us human, which includes our struggles for rights, recognition, and equality.
