By Donna J. Haraway
In charting the heritage of primatology, the learn of apes and monkeys, Donna Haraway questions the objectivity of technological know-how' and the culture-based assumptions it makes approximately gender, race and the traditional' international. This publication may be of curiosity to complicated scholars of sociology and social anthropology, heritage of technology, women's stories and cultural reports.
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Extra resources for Primate Visions: Gender, Race and Nature in the World of Modern Science
Thanks also to Nathalie Magnan and Sarah Williams, who in helping produce a Paper Tiger Television program made me think through my arguments and images. I have relied extensively on the help of primate scientists, scholars in science studies, photographers, librarians, archivists, and artists. I owe special thanks to those who submitted to interviews, gave me access to unpublished material, supplied photographs, and criticized drafts of chapters. In particular, I am grateful to Jeanne Altmann, Stuart Altmann, Pamela Asquith, Linda Fedigan, Sarah Blaffer Hrdy, Alison Jolly, Lita Osmundsen, Barbara Smuts, Shirley Strum, Sherwood Washburn, and Adrienne Zihlman.
Colleagues and students at Johns Hopkins and the Université de Montréal taught me the pleasure of writing and teaching the history of science, particularly William Coleman, Stephen Cross, Robert Kargon, Camille Limoges, and Philip Pauly. I am especially grateful to the academic community in the History of Consciousness Board and in the Women’s Studies Program at the University of California at Santa Cruz. Teaching with Jim Clifford on the traffic between “nature” and “culture” has been a special pleasure; and my writing has been stimulated and informed also by the colleagueship of Bettina Aptheker, Norman O.
The “calling” to practice science has kept this sacralized character into the late twentieth century, although we will see it at its strongest in the early part of our century. The stories produced by such practitioners have a special status in a repressed protestant biblical culture like that of the United States. ” In the course of the nineteenth century, biology became a discourse about productive, expanding nature. Biology was constructed as a discourse about nature known as a system of production and reproduction, understood in terms of the functional division of labor and the mental, labor, and sexual efficiency of organisms.