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Mette Bryld anmelder "Vem tilhör tekniken?" af Boel Berner.

The belief in women's "natural" predisposition to motherhood and domesticity was drastically strenghtened during the period of perestrojka, which has been characterized by Russian democratic feminists as "basically a male project". After the disintegration of the Soviet Union and the proclamation of a new Russia, the ongoing search for a national identity continued to nourish what was imagined to be a stable identity, i.e. a female body with a gender-specific mission. So magically promising did this bonding appear that, in 1995, it even influenced the naming of the political party of Prime Minister Chernomyrdin: "Our Home is Russia" ("Nash dom - Rossija"), which clearly links the vision of national identity to the femininity of mothering, nuturing and caring. Behind this image hovers the representation of the Soviet Union as a fallen woman. The article shows how some women internalize the paradigm of the new "mother nation" by constructing prostitutes, homeless women, lesbians, or even unfaithful wives as Soviet "others"; sometimes this deviant is so explicitly ostracized that she is situated beyond the borders, i.e. in the West (or simply in "Europe", i.e. non-Russia). However, this discourse of pathetic and nostalgic womanhood does not stand alone; it is countered by subversive self-representations of domesticity and maternity such as cannibalistic chaos and death (e.g. L. Petrushevskaya's The time - night.) I suggest that both strategies, each in their own way, mirror the collapsing cultural identities which make up the present period of "transition".

Videnskabsfotografen bag den berømte bog Et barn bliver til har udsendt en dokumentarfilm i to versioner - en svensk og en amerikansk. Hvordan bliver køn, seksualitet, etnicitet, kroppe og familier konstrueret i de to versioners fortællinger om kærlighedsparres og om spermens møde med ægget?

The article analyses two recent debates in the Danish parliament which both focussed on the sighificance of gender. One dealt with the idea that the government should earmark forty professorships for women since the percentage of women professors remains extremely low (6%). The proposal was met with strong objections mainly arguing that quality and gender are not related. The second debate evolved around the Bill on assisted reproduction. In contrast, gender and quality were here articulated as two sides of the same coin. Only women in a steady relationship with a man were allowed medical assistance with insemination, etc. In confronting the two debated, we deconstruct the phallogecentrism that are embedded in the discourses of the majority of debaters.

Feminist science studies have given scant regard to non-human animals. In this paper, we argue that it is important for feminist theory to address the complex relationships between humans and other animals, and the implications of these for feminism. We use the notion of performativity, particularly as it has been developed by Karen Barad, to explore the intersections of feminism and studies of the human/animal relationship. Performativity, we argue, helps to challenge the persistent dichotomy between human/culture and animals/nature. It emphasizes, moreover, how animality is a doing or becoming, not an essence; so, performativity allows us to think about the complexity of human/animal interrelating as a kind of choreography, a co-creation of behaviour. We illustrate the discussion using the example of the laboratory rat, who can be thought of both in terms of a materialization of specific scientific practices and as active participants in the creation of their own meaning, alongside the human participants in science. There are three, intertwined, senses in which we might think about performativity - that of animality, of humannness, and of the relationship between the two. Bringing animals into discussions about performativity poses questions for both feminist theory and for the study of human/animal relationships, we argue: both human and animal can conjointly be engaged in reconfiguring the world, and our theorizing must reflect that complexity. We are all matter, and we all matter.