"Faced with this process of globalization, most governments appear to lack the tools required for facing up to the pressure from important media changes. The new global order is viewed as a daunting challenge, and it most often results in reactions of introversion, withdrawal and narrow assertions of national identity. At the same time, many developing countries seize the opportunity represented by globalization to assert themselves as serious players in the global communications market."
(UNESCO, World Communication Report)
The big hope of the South is that the Internet will close the education gap and economic gap, by making education easier to achieve. But in reality the gap is impossible to close, because the North is not keeping still, but developing itself further and further all the time; inventing new technologies that produce another gap each. The farmer's boy sitting in the dessert and using a cellular telephone and a computer at the same time is a sarcastic picture - nothing else.
Still, the so called developing countries regard modern communication technologies as a tremendous chance - and actually: which other choice is there left?
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The idea of hybrid beings between man and non-human entities can be traced back to mythology: mythologies, European and non-European are populated with beings which are both human and non-human, and which, because of this non-humanness, have served as reference points in the human endeavour of understanding what it means to be human. Perhaps "being human" is not even a meaningful phrase without the possibility to identify ourselves also with the negation of humanness, that is, to be human through the very possibility of identification with the non-human.
While in classical mythology, such being were usually between the man and animal kingdoms, or between the human and the divine, the advent of modern technology in the past two centuries has countered any such irrational representations of humanness. The very same supremacy of rationality which deposited the hybrid beings of mythology (and of religion) on the garbage heap of the modern period and which attempted a "pure" understanding of humanness, has also been responsible for the rapid advance of technology and which in turn prepared a "technical" understanding of the human.
The only non-human world which remains beyond the animal and divine worlds is the world of technology. The very attempt of a purist definition of the human ran encountered difficulty; the theories of Darwin and Freud undermined the believe that there was something essentially human in human beings, something that could be defined without references to the non-human.
Early representations of half man - half machine creatures echo the fear of the violent use of machinery, as in wars. Mary Shelley published
What human minds have later dreamed up about - usually hostile - artificial beings has segmented in the literary genre of science fiction. Science fiction seems to have provided the "last" protected zone for the strong emotions and hard values which in standard fiction literature would relegate a story into the realm of kitsch. Violent battles, strong heroes, daring explorations, infinity and solitude, clashes of right and wrong and whatever else makes up the aesthetic repertoire of metaphysics has survived unscathed in science fiction.
However, science fiction also seems to mark the final sequence of pure fiction: the
In the Flesh Machine the
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Critical Art Ensemble is a collective of five artists of various specializations dedicated to exploring the intersections between art, technology, radical politics, and critical theory. CAE have published a number of books and carried out innovative art projects containing insightful and ironic theoretical contributions to media art. Projects include Addictionmania, Useless Technology, The Therapeutic State, Diseases of Consciousness, Machineworld, As Above So Below, and
http://www.critical-art.net