"Gay Girl in Damascus" at it again?

Tom MacMaster, author of the fictional blog A Gay Girl in Damascus, has been accused of posting comm

It seems Tom MacMaster, the US graduate student behind the lesbian blogger hoax, has never heard the phrase "once bitten, twice shy".

He was subject to international criticism after he was unmasked as the true identity behind the Syrian blogger Amina Arraf. Posing as a lesbian activist, MacMaster's writings drew a wide following around the world, and highlighted humanitarian and political issues in the Middle East. But he was "outed" (if you'll excuse the pun) when he claimed "Amina" had been abducted by Syrian security services -- sparking a man-hunt which ended with MacMaster himself.

Now the beleaguered blogger has been accused of a similar trick, after he admitted that a comment defending his actions on the liberal Jewish news website Mondoweiss was written under a false name.

"Miriam Umm Ibni" wrote a supportive message about MacMaster, saying that although "he misguidedly placed himself in the guise of an Arab woman...he did so from real compassion... He is an individual with no budget, trying to bring attention to issues through writing."

But the post was found to originate from the same IP address used by the American blogger, raising allegations that he was again assuming the identity of an Arab woman to make a point. In an email later posted by the editors of Mondoweiss, MacMaster admitted Miriam Umm Ibni was an assumed identity, but claimed he was not behind the comments.

"A friend of mine who would really like to remain nameless recently posted a comment defending me on your site. She used a pseudonym as she is a committed activist on the Palestine cause as well as a fellow international student here at the University of Edinburgh. To post it, she used the same wireless connection I use. She was, after all, visiting my wife and I at the time."

Emanuelle Degli Esposti is a freelance journalist currently living and working in London. She has written for the Sunday Express, the Daily Telegraph and the Economist online.

Emanuelle Degli Esposti is the editor and founder of The Arab Review, an online journal covering arts and culture in the Arab world. She also works as a freelance journalist specialising in the politics of the Middle East.

Warren K Leffler at Wikimedia Commons
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"She wore a USB cord instead of a necklace": whatever happened to Cyberfeminism?

The movement was young, energetic, educated, and art school-heavy. Above all it was “positive”: both cyber-positive and sex-positive.

Sometime in the late 1990s, I met someone else called Joanna Walsh. The fact that this is also my name drew me to study her closely. We were about the same age. She worked in the tech side of the arts world, with which I was also connected via a loose network of zines, "comix" and journals. Instead of a necklace, she wore a USB cord. She knew how to program. She was a cyberfeminist. 

Cyberfeminism had been a word since 1991, coined separately by the British philosopher Sadie Plant (once profiled painfully in the Independent on Sunday as the “IT girl for the 21st Century”) who was then running the Cybernetic Culture Research Unit with fellow philosopher Nick Land, and by the Australian art collective VNS Matrix

In September 1997, the First Cyberfeminist International meet-up took palce in Germany, and the artist Cornelia Sollfrank writes that its members "agreed not to define the term" cyberfeminist, but to understand it through negative. As a result, the Old Boys Network, a cyerfeminist alliance founded at the event, wrote “100 Anti-Theses” in languages from Croatian to Indonesian. The theses defined cyberfeminism by what it is not: “cyberfeminisme n'est pas une pipe… cyberfeminism is not post-modern… cyberfeminismo no es rock'n’roll” - as a gap, a lack, but also posited this newly-available "cyber" space as a place into which bodies could be projected, and within which they could be remade.

Nineties cyberfeminism drew heavily on contemporary feminist postmodernist theory, including the work of Julia Kristeva and Luce Irigary. As with any radical movement concerned with identity politics, there was a tension between repurposing or remixing stereotypes and the near-impossible task of destroying them and creating new archetypes. The work of trans cyberfeminist Sandy Stone is indicative of much of the movement’s gender-fluid stance: the Old Boys Network's founding aim was to “contribute[s] to the critical discourse on new media, especially gender-specific aspects,” by members who self-select “if you call yourself a woman.” 

"A Cyberfeminist Manifesto for the 21st Century” by VNS Matrix.

As Sadie Plant explains in her book Zeros and Ones—and as Elena Ferrante demonstrates through her (anti?) heroine Lila in the Neapolitan novels, who is an early coder — computing was once considered “women’s work’”. Like Plant, MIT Professor and digital theorist Sherry Turkle described women as digital natives, particularly suited to its “bricolage” methods. The VNS Matrix art collective, by contrast, saw women as biological infiltrators of “Big Daddy Mainframe”. 

Like other strands of 1990s feminism, whether they were prefixed with “Riot” or “Spice”, Cyberfeminism was “girl”-oriented. Zines were called gURL, and Geek Girl, and in 1995 Linda Dement made a “Cyberflesh Girlmonster”. The movement was young, energetic, educated, and art school-heavy. Above all it was “positive”: both “cyber-positive” and “sex-positive”. Cyberfeminism’s enthusiasm, its refusal to self-define, could be exhausting, but is it exhausted? The OBN's calendar takes us up to 2003, the function feminism timeline to 2005. In 2012 a reassessment of the movement titled Cyberfeminism 2.0, was published. What happened in the interim?

What happened is, we all became users. The internet is so embedded in our lives as to make the prefix “cyber” tautologous as “road traffic” or “free gift”, but use of a medium implies neither expertise or control. Not only have women become notoriously scarce in programming, but, as technology becomes more complex, everyone is losing access to the basic means of production. JR Carpenter, a digital artist who continues to make “handmade” web pages, quotes Lori Emerson’s 2014 Reading Writing Interfaces: From the Digital to the Bookbound:

“‘The iPad works because users can’t know how it works.’ Reading the web on an iPhone, iPad, or similar device, readers do not have the option of viewing the page source. The iPad provides consumers with access to materials created by others, but cannot easily be used as a tool in the handcrafting of new materials.”

As internet consumers we are all feminised, invited to complete ourselves through purchase: “The boundary between empowerment/subjectivity/agency and market-driven formation of self, which in fact has never been clear, becomes more nebulous,” wrote Radhika Gajjala’s and Yeon Ju Oh in their introduction to Cyberfeminism 2.0. “I’d rather be a cyborg than a goddess,” declared Donna Haraway in her Cyborg Manifesto, published in 1991, Cyberfeminism’s year zero. But who are our cyborgs now? Default-female Siri and her cohort of servers with a smile? The internet’s “Mechanical Turks’”, mostly women in low-pay jobs whose hand-input is disguised as technology? 

The net can be an echo chamber of reinforced thought as, from Twitter to porn sites, users seek out communities that reflect their offline opinions. “Networked knowledge,” wrote David Weinberger  in a recent essay in the LARB, “is inextricable from its social context,” and can even offer a new, improved platform for offline prejudice. In April, the Guardian catalogued what everyone already knew: that’s it’s primarily their women (followed by non-white) correspondents whose work attracts trolling, abuse and threats.

An unusual feature of Cyberfeminism was how quickly it began to bemoan its own demise. Gashgirl/Doll Yoko/Francesca da Rimini of VNS Matrix wrote as early as 1997:

“after 6 years of surfen sibapussy g-slime as one of the vns matrix pussy posse i don't feel particularly inspired to comment anymore on cyberfeminism/s [if u dont have nothing new to say don't repeat yrself]… cept to say that as far as i rememba things vns matrix never *seriously* wanted to rule the world ..or women to dominate the net...necessarily.... .. but, as artists, we were serious bout usin strategies like irony 'n inversion of cultural stereotypes to raise some of the many issues around women and technology.”

As such, though the internet has been of inestimable benefit as a platform and network for feminist activists (at least those who can access the equipment), “online feminism” is not absolutely identifiable with Cyberfeminism. 

Like Ginger, Posh, Baby, Sporty and Scary, Cyberfeminism it posed a question, rather than giving an answer but, during a brief window of blue-sky thinking as to what the net could be. Artist Cornelia Sollfrank writes that “simply attaching the happy 'cyber' hype to the term feminism in the early 90s opened up immense potential. The synonym for an unreflective, euphoric understanding of new technologies, which 'cyber' definitely is, breathed new life into the debates around gender and feminism.”

Now, Cyberfeminism remains live because rejection of definition is its founding feature. Many 90s cyberfeminist groups and artists are still practicing, including Subrosa, Studio XX, and forums on OBN and elsewhere remain active. Members of the CCRU and VNS Matrix can be found working in academia and the arts, and contemporary theorists include Professor Radhika Gajjala who writes particularly on "subaltern" and south Asian "Cyberselves".“Cyberfeminism does not express itself in single, individual approaches but in the differences and spaces in between,” writes Sollfrank. “All continue to write the story.”

But now, when I use Google to search for “Joanna Walsh”, even in conjunction with institutions with which we were both linked, the only name I find is my own. 

This piece is part of our themed Internet Histories week. See the rest of the stories here