


































CSWR Spring 2022 




COLUMBIA SOCIAL WORK REVIEW, VOL. XIX  |   131   

Cyborg Liberation:  
Donna Haraway's 
Cyborg 
Feminism as an 
Emancipatory 
Model of Identity

NICHOLAS D. TOLLIVER



132  |  COLUMBIA SOCIAL WORK REVIEW, VOL. XIX  

CYBORG FEMINISM AND SOCIAL CONSTRUCTIONS

ABSTRACT

Donna Haraway’s concept of the cyborg is a radical archetype for 
emancipatory self-construction that models conscious reshaping of 
socially imposed identities. The cyborg represents the plasticity of 
our socially constructed identities: our ability to transcend the limits 
of prefabricated identities and overwrite oppressive, socially imposed 
roles. Understanding social construction through this lens gives 
social workers and clients the conceptual tools to deconstruct rigid 
identities—particularly those of gender identity—imposed by society. 
These identities are the subject of active political contestation; they are 
the product of economic, social, and cultural relations and institutions. 
The concept of the cyborg provides an emancipatory model that 
KLUH[\YHSPaLZ�HUK�KLZ[HIPSPaLZ�YPNPK�LZZLU[PHSPZ[�IPUHYPLZ�HUK�PUZ[LHK�
YLJVNUPaLZ�[OL�JOPTLYPJ�T\S[PWSPJP[`�VM�[OL�PUKP]PK\HS�

Keywords: cyborg, social construction, identity, gender, feminism



COLUMBIA SOCIAL WORK REVIEW, VOL. XIX  |   133   

NICHOLAS D. TOLLIVER

I
U�[OPZ�WHWLY��0�[\YU�[V�+VUUH�/HYH^H`»Z�(�*`IVYN�4HUPMLZ[V��� ����
as an emancipatory model for rethinking the social constructions of 
gender and identity. Haraway’s concept of the cyborg model as a 
kind of disassembled and reassembled, postmodern collective and 

WLYZVUHS�ZLSM�JHU�OLSW�ZVJPHS�^VYRLYZ�YLJVUJLW[\HSPaL�NLUKLY�PKLU[P[`�
and wider notions of the self in our era of hyper-reality.1 The cyborg 
model can facilitate exploration of gender identity and deconstruction 
of socially imposed2�UV[PVUZ�VM�ZLSM��;OPZ�MYHTL^VYR�JYP[PX\LZ�[OL�
mainstream, hegemonic3 assumption that gender is binary, static, and 
essential, and instead highlights gender’s dynamic existence throughout 
cultures and histories (Morgenroth & Ryan, 2020). Identities are not 
merely collective fantasies; they are ideological products of hegemonic 
and counter-hegemonic social, political, cultural, and economic 
institutions and discourses. We must become cyborgs with respect 
to our collectively constructed identities and begin the process of 
modifying them to better serve us, embracing notions of the self that are 
inclusive and liberating.

THE SOCIAL CONSTRUCTION OF GENDER

.LUKLY�PZ�H�ÅL_PISL��Z\WLYZ[Y\J[\YHS�PKLU[P[`�[OH[�PZ�[OL�WYVK\J[�VM�
cultural and socio-economic relations (Storm & Flores, 2019). In 
the social construction of both gender and race, dominant groups 
forcibly use visible physical features, such as skin color and primary 
or secondary sex characteristics, to create socio-economic and 
political hierarchies that mediate the relations of economic production 
and access to consumption (Federici, 2009; Fields & Fields, 2009). 

1 Hyper-reality: when a simulation becomes as real or more real than the reality it is simu-
lating; coined by Jean Baudrillard.
2 An example of hyper-reality is social media. Refer to: J. Morris (2020). Simulacra in the 
age of social media: Baudrillard as the prophet of fake news. Journal of Communication 
Inquiry���������� ¶�����O[[WZ!��KVP�VYN����������� ���  �� ������MVY�M\Y[OLY�PUMVYTH[PVU�
on how social media can blur the division between our real and virtually simulated selves.
3 Hegemonic: ruling or dominant in a political or social context.



134  |  COLUMBIA SOCIAL WORK REVIEW, VOL. XIX  

>P[OPU�[OLZL�IV\UKHYPLZ��[OL�L_WSVP[H[PVU�VM�[OVZL�PKLU[PÄLK�HZ�^VTLU�
has played a central role in the process of capitalist wealth creation. 
According to Silvia Federici, women have been the producers and 
reproducers of the most essential capitalist commodity: labor-power. 
Federici (2009) stated that “Women's unpaid labor in the home has 
been the pillar upon which the exploitation of the waged workers, wage 
slavery, has been built, and [is] the secret of its productivity” (p. 7). 

The strict gender binary, established by heteropatriarchal capitalism,� is 
not simply a fabrication; it is an ideological apparatus whose function 
is to create a clear material division between the oppressor and 
oppressed. Those deemed women by society were transformed into 
ZLJVUK�JSHZZ�JP[PaLUZ�K\YPUN�,\YVWL»Z�SVUN�[YHUZP[PVU�MYVT�ML\KHSPZT5 
to capitalism. Throughout this transition, women were economically 
disenfranchised, and their work was largely restricted to unpaid 
domestic and reproductive labor, making them dependent on men for 
their survival (Federici, 2009, pp. 28, 73-75). Cisgender, heterosexual 
TLU�VM�HSS�JSHZZLZ�ILULÄ[LK�MYVT�[OL�L_WHUZPVU�VM�[OL�WH[YPHYJOHS�
domination of women and violently policed perceived deviations from 
the social-sexual hierarchy. Same-gender relationships and non-binary 
NLUKLY�L_WYLZZPVU�[OYLH[LULK�[OLPY�H\[OVYP[`�I`�VɈLYPUN�HS[LYUH[P]L�^H`Z�
VM�SP]PUN�[OH[�YLK\JLK�NLUKLY�PULX\HSP[`�HUK�KPZY\W[LK�[OL�Z[YPJ[S`�KYH^U�
lines created to reinforce asymmetries of power and wealth, further 
PUJLU[P]PaPUN�OL[LYVZL_\HS�TLU�Z�TVUVWVS`�VM�KVTPUH[PVU�

A MATERIALIST DECONSTRUCTION OF THE IDEOLOGICAL 
BINARY OF GENDER 

Members of the LGBTQI+ community, especially transgender and 
nonbinary people, threaten the heteropatriarchal order because they 

��*HWP[HSPZT!�ZVJPHS��WVSP[PJHS��HUK�LJVUVTPJ�Z`Z[LT�JYLH[LK�HUK�JVU[YVSSLK�I`�^LHS[O`�
Z[YHPNO[�TLU�^OV�ILULÄ[�MYVT�IV[O�[OL�L_WSVP[H[PVU�VM�^VYRLYZ�HUK�[OL�VWWYLZZPVU�VM�
women and sexual minorities.
5 Feudalism: a political-economic system in which the vast majority of land is owned by 
a small group of aristocratic elites and worked by a large class of economically self-suf-
ÄJPLU[�ZLYMZ��^OV�HYL�[PLK�[V�[OL�SHUK�HUK�WH`�H�WVY[PVU�VM�[OL�WYVÄ[�MYVT�[OLPY�LJVUVTPJ�
surplus to the elite in return for protection in the form of rent (Nicholson, 2018).

CYBORG FEMINISM AND SOCIAL CONSTRUCTIONS



COLUMBIA SOCIAL WORK REVIEW, VOL. XIX  |   135   

transgress, blur, and ultimately destroy the clear-cut, historically 
JVUZ[Y\J[LK�NLUKLY�YVSLZ�\ZLK�[V�THPU[HPU�VWWYLZZPVU�HUK�PULX\HSP[ �̀�
;OPZ�OHZ�SLK�[V�[OL�OPZ[VYPJHS�THYNPUHSPaH[PVU��WLYZLJ\[PVU��HUK�ZPSLUJPUN�
of these groups by heteropatriarchal capitalist societies (Storm & Flores, 
2019). Those who are materially and ideologically invested in patriarchal 
supremacy use violence, discrimination, exile, ex-communication, 
shame, stigma, and cultural-historical erasure as tools of oppression 
[V�THPU[HPU�[OL�Z`Z[LT�VM�PULX\HSP[`�MYVT�^OPJO�[OL`�ILULÄ[��-LKLYPJP��
2009). The gender nonconforming person threatens the dualistic 
categories established by the patriarchal socio-economic conditions of 
industrial capitalism. 

During the modern era, nations in the imperial core saw a shift from an 
economy fueled by industrial production to one driven by technological 
consumerism, resulting in the emergence of new social forces that 
have greatly aided the cause of LGBTQI+ liberation. The entrance 
of women into the U.S. workforce post-World War II and the shift to 
H�ZLY]PJL��RUV^SLKNL��[LJOUVSVN �̀�HUK�ÄUHUJL�LJVUVT`�HS[LYLK�[OL�
material conditions upon which the heteropatriarchal nuclear family was 
LZ[HISPZOLK��*OHML[a�
�/HNHU���  ����4H[LYPHS�PUJLU[P]LZ�[V�THPU[HPU�
the strict binary-gendered divisions of labor gradually diminished as 
the economy shifted from the manual labor of industrial and agricultural 
production to the immaterial labor of the neoliberal6 economy that arose 
after World War II. 

The heteronormative gender norms of the 20th-century imperialist, 
capitalist system are becoming irrelevant in the world of virtual hyper-
realities (Turkle, 1997; Kendall, 1998). While heteropatriarchal ideology 
remains an oppressive and exploitative force, emancipatory spaces have 
emerged, allowing new modes of resistance and means to live outside 
the dominant ideological structures. New avenues have emerged for 
WLVWSL�[V�HJ[\HSPaL�[OLPY�Å\PK��]PZPVUHY`�PKLU[P[PLZ�PU�YLZPZ[HUJL�[V�[OL�
binary mode existent in heteropatriarchal ideologies and institutions. 

6 Neoliberalism: an economic system in which a society’s needs are met by capitalist 
THYRL[Z�HUK�WYP]H[LS`�V^ULK�ÄYTZ"�P[�LTWOHZPaLZ�[OL�WYP]H[PaH[PVU�VM�Z[H[L�PUZ[P[\[PVUZ��[OL�
KLYLN\SH[PVU�VM�JHWP[HSPZ[�THYRL[Z��[OL�NSVIHSPaH[PVU�VM�WYVK\J[PVU��HUK�NV]LYUTLU[�H\Z[LYP-
ty (Harvey, 2005).

NICHOLAS D. TOLLIVER



136  |  COLUMBIA SOCIAL WORK REVIEW, VOL. XIX  

;OL�PU[LYUL[�OHZ�PUJYLHZLK�[OL�]PZPIPSP[ �̀�PU[LYJVUULJ[PVU��HUK�VYNHUPaPUN�
capacities of the LGBTQI+ community. A new cyber body politic has 
LTLYNLK��H�YOPaVTH[PJ�JVSSLJ[P]L�[OH[�PZ�KLJVUZ[Y\J[PUN�[OL�PKLVSVN`�VM�
binary gender and forging new relationships with gender identity and 
Å\PKP[`�PU�J`ILYZWHJL��

CYBORGS AND SOCIAL CONSTRUCTIONS 

The cyborg is a metaphor for an emancipatory model that deconstructs 
socially imposed identities. Relating to oneself in a cyborg-like manner 
entails an epistemological shift away from previously dictated identity 
and towards a non-dualistic, boundless, chimeric identity in which 
once-rigid borders are permeable and the self becomes a bricolage. 
>OPSL�WYL]PV\Z�\UKLYZ[HUKPUNZ�VM�PKLU[P[`�YLX\PYLK�Z[H[PJ�YVSLZ��H�J`IVYN�
PZ�HU�L]LY�\UMVSKPUN�K`UHTPJ�ILPUN�[OH[�JVU[HPUZ�JOHUNL��ÅL_PIPSP[ �̀�
contingency, and multiplicity. Cyborgs exist not just outside of the binary 
of man and woman, but also beyond that of human and machine.

In A Cyborg Manifesto��� �����+VUUH�/HYH^H`�WYVWVZLK�[OL�J`IVYN�
HZ�H�JVSSLJ[P]L�HYJOL[`WL�[OH[�JHU�Z`TIVSPaL�[OL�JVUZ[Y\J[PVU�VM�V\Y�
PU[LYZLJ[PVUHS�PKLU[P[PLZ�PU�WVZ[TVKLYU�ZVJPL[ �̀�/HYH^H`�KLÄULZ�[OL�
cyborg as “a cybernetic organism, a hybrid of machine and organism, 
H�JYLH[\YL�VM�ZVJPHS�YLHSP[`�HZ�^LSS�HZ�H�JYLH[\YL�VM�ÄJ[PVU�¹�HKKPUN�[OH[�
“social reality is lived social relations, our most important political 
JVUZ[Y\J[PVU��H�^VYSK�JOHUNPUN�ÄJ[PVU¹��/HYH^H �̀�� ����W������;OL�
cyborg is a subject without an original identity, unity, or natural essence; 
P[�[YHUZJLUKZ�L_PZ[PUN�IPUHY`�JH[LNVYPLZ��.YHOHT���   ���/HYH^H`��� ����
stated that “The cyborg has no origin story in the Western sense… An 
origin story in the 'Western,' humanist sense depends on the myth of 
VYPNPUHS�\UP[`¯;OL�J`IVYN�^V\SK�UV[�YLJVNUPaL�[OL�.HYKLU�VM�,KLU"7 it is 
not made of mud and cannot dream of returning to dust” (p. 2). 

*`IVYNZ�YLJVNUPaL�HUK�LTIYHJL�[OL�HY[PÄJPHSP[`�VM�PKLU[P[`�HUK�HZ�H�
result are able to reconstruct and manipulate it, creating selves that exist 

7 The Garden of Eden was the birthplace of humanity in the Abrahamic faiths (Judaism, 
Christianity, and Islam), a utopian place where God created Man from dust (Genesis 2:7). 
In the Bible we come from dust, and we will return to dust (Ecclesiastes 3:20).

CYBORG FEMINISM AND SOCIAL CONSTRUCTIONS



COLUMBIA SOCIAL WORK REVIEW, VOL. XIX  |   137   

V\[ZPKL�VM�[OL�VWWYLZZP]L�ZVJPHS�Z[Y\J[\YLZ�[OH[�ZLLR�[V�KLÄUL�HUK�SPTP[�
them. Cyborgs invalidate existing systems of oppression by displaying 
[OL�Å\PKP[ �̀�T\[HIPSP[ �̀�HUK�T\S[PWSPJP[`�VM�PKLU[P[ �̀�;OYV\NO�YLJVNUPaPUN�
[OL�HY[PÄJPHSP[`�VM�NLUKLY�PKLU[P[ �̀�^L�OH]L�ILJVTL�¸L_JY\JPH[PUNS`�
conscious of what it means to have a historically constituted body” 
�/HYH^H �̀�� ����W������-VY�/HYH^H �̀�H�ZOPM[�VM�WLYZWLJ[P]L�[V^HYKZ�H�
cyborg-like understanding of identity development “might better enable 
us to contest for meanings, as well as for other forms of power and 
WSLHZ\YL�PU�[LJOUVSVNPJHSS`�TLKPH[LK�ZVJPL[PLZ¹��/HYH^H �̀�� ����W������
6UL�VM�[OL�PTWVY[HU[�MHJL[Z�VM�J`IVYN�SPRL�PKLU[P[PLZ�PZ�[OH[�[OL�ZLSM�JHU�
be constructed through engagement with technology, media, and the 
hyper-reality of virtual space. 

*`IVYN�WVSP[PJZ�HYL�VYNHUPaLK�HYV\UK�HɉUP[PLZ�HZ�VWWVZLK�[V�YPNPK�
identities, giving the individual far greater agency in the development of 
the self and new ways of connecting politically with others. As Haraway 
�� ����^YP[LZ!

0[�OHZ�ILJVTL�KPɉJ\S[�[V�UHTL�VUL�Z�MLTPUPZT�I`�H�ZPUNSL�
adjective— or even to insist in every circumstance upon the noun. 
Consciousness of exclusion through naming is acute. Identities 
seem contradictory, partial, and strategic. With the hard-won 
recognition of their social and historical constitution, gender, race, 
and class cannot provide the basis for belief in 'essential' unity…
Gender, race, or class consciousness is an achievement forced on 
us by the terrible historical experience of the contradictory social 
realities of patriarchy, colonialism, and capitalism. (pp. 5-6) 

/HYH^H`»Z�HɉUP[`�WVSP[PJZ�PZ�Z\WLYPVY�[V�PKLU[P[`�WVSP[PJZ�ILJH\ZL�P[�M\SS`�
embraces the multiplicity, partiality, and intersectionality of human 
identities, whereas identity politics capitulates to the prefabricated, 
socially imposed identities given to us by systems of oppression and 
PULX\HSP[ �̀�

CYBORGS AND THE SOCIAL RECONSTRUCTION OF 
IDENTITIES 

The cyborg archetype proposed by Haraway is an excellent lens 
through which social workers can explore identity development with 

NICHOLAS D. TOLLIVER



138  |  COLUMBIA SOCIAL WORK REVIEW, VOL. XIX  

clients in our postmodern, technologically mediated world. Haraway's 
framework encourages clients to become active agents in the social 
construction of their own identities. Technology has given us the 
JHWHJP[`�[V�KL[LYYP[VYPHSPaL�V\Y�VWWYLZZP]L��ZVJPHSS`�PTWVZLK�PKLU[P[PLZ�
and reconstitute them toward emancipatory and inclusive ends. The 
internet has expanded our ability to connect with others outside of our 
local communities and their particular political, economic, and social 
hierarchies, increasing our capacity to learn new information that can 
change our perceptions and understanding of ourselves and the world 
around us. Today, many privately nonbinary or transgender people are 
H�JV\WSL�VM�JSPJRZ�H^H`�MYVT�JVU[LU[�[OH[�JHU�PUMVYT�HUK�HɉYT�[OLPY�
sense of self. In our postmodern world, we have an opportunity to help 
our clients contest oppressive social constructions and reconstruct their 
identities in both the virtual and physical realms.

CONCLUSION 

Donna Haraway’s concept of the cyborg can help social workers 
by giving them a theoretical understanding of how socially imposed 
PKLU[P[`�PZ�H�[VVS�VM�Z\IQ\NH[PVU�^OPSL�HSZV�JLSLIYH[PUN�[OL�Å\PKP[`�HUK�
opportunity inherent beyond those walls. The cyborg is a revolutionary 
archetype that avows the contradictions at the core of the subject. It 
can help social workers relate to the alienating contradictions of socially 
constructed identities such as gender and race while simultaneously 
championing the political agency of the subject and the liberating 
potential inherent to the self-directed construction of identity. 

The cyborg is a postmodern cyber Übermensch8 that goes beyond 
social roles imposed by patriarchy and racism, and embodies the will to 
ZLSM�JYLH[L�HUK�ZLSM�KLÄUL��*`IVYNZ�HYL�LUNHNLK�PU�[OL�WVSP[PJHS�Z[Y\NNSL�
of self-determination and self-emancipation. It is integral that social 
^VYRLYZ�YLJVNUPaL�[OH[�ZVJPHS�JVUZ[Y\J[PVUZ�HYL�UV[�PSS\ZPVUZ�VY�MHU[HZPLZ�
but instead are active sites of political contestation. The cyborg myth 
can encourage us to better help our clients understand and navigate 

��)L`VUK�4HU!�H�JVUJLW[�PU�[OL�WOPSVZVWO`�VM�-YPLKYPJO�5PL[aZJOL�^OPJO�[OLVYPaLZ�H�Z\I-
ject that creates and lives by their own values outside the repression of reactionary social 
]HS\LZ��5PL[aZJOL��������

CYBORG FEMINISM AND SOCIAL CONSTRUCTIONS



COLUMBIA SOCIAL WORK REVIEW, VOL. XIX  |   139   

JVUÅPJ[�WYVK\JLK�I`�ZVJPHSS`�JVUZ[Y\J[LK�NLUKLY�PKLU[P[PLZ�HUK�UVYTZ�
produced by our heteropatriarchal, capitalist society.

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