My most recent project is with the Critical Posthumanism Network, a group of scholars who ‘share the conviction that the decentring and critiques of the human implied in posthumanism offer paradigms that speak searchingly of the immediate present and of imminent futures’. I’m very pleased to announce that this project, a written Genealogy of the Posthuman, is now seeking 1000-word entries on a broad range of subjects.
A copy of the Call for Entries is below. You can find the original call here, on the Critical Posthumanism website.
What exactly is ‘the posthuman’? What are the nonhuman and the inhuman? What, for that matter is the human? How have these ideas been conceptualised, historicised, framed and reframed in philosophy, literature, critical thought, the sciences and the arts? How can they be critiqued and rethought?
These are some of the questions addressed in the Genealogy of the Posthuman, a growing peer-reviewed, online and multi-authored resource that traces the prefigurations, currency and evolving potential of contemporary thought on the posthuman.
We invite contributions by academics, researchers and doctoral students from all disciplines that explore posthumanist questions, issues, tensions in the work of a given author or thinker, or in a particular theme or motif. The Genealogy features entries informed by the re-examination and critique of posthumanism’s acknowledged, unsuspected and evolving dimensions.
Entries should be informative and should seek to make a critical intervention in the field. Submissions may consist of a standalone entry or one that is linked to and engages with existing contributions. Prospective contributors are invited to browse the entries already published on the site to familiarise themselves with the Genealogy’s form and rationale and to identify potential areas of interest.
Submissions should be around 1000 words in length and should include up to 8 keywords. Images and video clips may also be included with submissions. Contributors are requested to follow the MHRA style sheet, and all references should appear as footnotes. Articles are to be submitted as a Word document, in the form of an email attachment. All entries are peer-reviewed and authors can expect attentive and helpful feedback.
This call is ongoing, with no fixed end date. For more information about Critical Posthumanism and the Genealogy project, visit our ‘About’ page. Email firstname.lastname@example.org for further details or enquires.
This past weekend I was fortunate enough to spend some time in Copenhagen, where I visited the recently-opened Copenhagen Contemporary art museum. Before I stepped into the exhibition space to the left of the ticket desk, I was directed to a dark hall at the back of the museum, where Pierre Huyghe’s 20-minute film Untitled (Human Mask) was playing on a loop. The museum’s website introduces the film as follows:
A monkey wearing a mask of a young woman, trained as a servant, unconscious enactor of a human labour; and a drone, an unmanned camera, programmed to perform tasks, inhabit the same landscape of Fukushima, just after the natural and technological disaster.
Human Mask is dramatically different in tone and style, but features the same monkey in the same restaurant, following the Fukushima disaster in 2011. In this post-apocalyptic environment, Huyghe deployed a drone camera crew, capturing the monkey’s fitful movements through the space and creating the impression of an interior and distinctly human life. The resulting film is both supremely uncanny and surprisingly moving.
No words are spoken in Human Mask, aside from several instances of a muffled, automated voice speaking Japanese in the distance, issuing what sounds like a public service announcement. The monkey, too, is silent save for the amplified sound of its breathing behind the mask. Nevertheless, sound has a real, physical presence in the film, especially when rain begins to pound on the tin roof towards the end.
Frieze.com‘s Jennifer Higgie has written a brilliant review of the film, from when it was first exhibited in London back in 2014. She concludes:
Animals are indifferent to cameras and, as far as we know, to art, too. You can film them as much as you like, but there will never be any artifice to their performances – they’re anti-actors. It is impossible to know who – or what – a monkey is by imposing our values on them. This is the paradox Huyghe has set up: he has choreographed a deeply artificial scenario in order to explore something profoundly real about the assumed superiority of man over nature and about the ethics of using animals to satisfy very human needs. In all of this, Huyghe obviously implicates himself as well: his own actions demonstrate how inter-species communication is still an enigma – and that art, obviously, isn’t exempt from the problems that this poses. His film is a stark and brilliant reminder that humans are the only species who regularly practice deceit – and that the only ones we are capable of deceiving are ourselves. You can put a monkey in a mask but, however hard you try, you can’t make it believe a lie. It knows it’s a monkey. If only humans were as wise.
The following post is part of an early, discarded draft of the introduction to my PhD thesis on monster mashups. Having just completed a second, and (hopefully) infinitely more readable version, I thought it would be fitting to celebrate by looking back to where I started. Since it will no longer become part of any published work, I’m sharing it here on my blog for posterity. There is of course a reason this was cut—so take it with a grain of salt! It unfolds over two parts; you can find part one here.
As the monster undergoes changes in our society’s narratives, so too does our society’s way of telling and distributing those stories. When I suggested in part one of this post that the form and distribution of neo-historical monster mashups contributed to their posthuman nature as cultural objects, I was suggesting that, in twenty-first-century culture, globalisation and transmediation contribute to the fragmentation of meaning. Both the figure of the author and that of the subject are becoming decentred by our processes of cultural production and consumption. Much like an academic essay, popular culture is inherently relational, ‘always defined, implicitly or explicitly, in contrast to other conceptual categories’. Drawing on Storey’s first of six theories of popular culture, Peeren advocates the following definition:
Popular culture comprises those cultural artefacts that are seen and talked about by large audiences, whose members do not always fit neatly into a social class or any other category of social differentiation. One of the most important aspects of this definition of popular culture is that it reaches across the entire social spectrum, even if not everyone interprets its products in the same manner. […] In the end popular culture, as I regard it, is the site where the struggle between dominant culture and the cultures of marginalized social groups is most openly and indeed most democratically played out.
This approach to popular culture, which emphasises its plural interpretations and relational nature, is compatible with a posthumanist framework. Like posthumanism, popular culture decentres the subject, using the language of dominant culture to ‘work through’ its influence and become something other.
The first contributor to the posthumanity of popular culture is globalisation. As Herbrechter argues, globalisation ‘is inherently posthumanist because at the very moment something like “humanity” seems geographically and representationally realizable, the “referent” of this humanity disappears and dissolves into its constituent and its others’. In other words, we understand the term ‘humanity’ as a concept, but whenever we try to conceptualise an example of this humanity we are forced to acknowledge that this example falls short of the concept. Our referent is always elsewhere. Over the past century the structure of the world’s population has shifted from a series of isolated local communities to a series of localised global communities. Though lack of education and access to technology still limits participation in the global community, these limits are far less pervasive than they were even ten years ago. In the capitalist world, which is also increasingly global, consumers are becoming steadily more involved with the products they consume, sometimes even dictating or appropriating their production. This complicates our understanding of the process of interpretation as taking place between an ‘author’ figure and a ‘reader’ figure.
Likewise, transmediation and crossmediation complicate readings of texts and their audiences by splitting the same narrative across multiple media platforms. Crossmediation does this by simply transplanting a story from one medium to another – for example with both a novelisation and video game version of an upcoming film. Transmediation expands one story across multiple media, with as little overlap as possible. The Assassin’s Creed novels, for example, tell stories that are completely new, but are supplemental to the Assassin’s Creed video game franchise. In this case, as with many examples of transmediation, these stories reference each other, and fans are encouraged to purchase both to obtain a ‘complete’ understanding of the narrative. Both of these processes of remediation reflect the current state of the consumer market, where audiences demand both more and more content from their favourite products, as well as more niche products. If this material is not available from the product’s producer, fans will often create it themselves. This is especially true outside of the Western world, where storytelling methods are developing independently of the fixed commercial structures of the west.
The general expansion of a cultural product’s distribution and the change in its distribution method are both related to the recent and ongoing shift in our modes of cultural consumption. In the twenty-first century, the consumer is increasingly a producer/consumer (or prosumer) in a participatory culture that rejects the idea of passive spectatorship. As we have seen, one result of this shift is the remix or mashup. As author William Gibson describes:
Today’s audience isn’t listening at all – it’s participating. Indeed, audience is as antique a term as record, the one archaically passive, the other archaically physical. The record, not the remix, is the anomaly today. The remix is the very nature of the digital […] the recombinant (the bootleg, the remix, the mash-up) has become the characteristic pivot at the turn of our two centuries.
Even when audiences do not actively participate in an object’s creation, they often respond to that object in an active and social – though also highly personal – way, for example on social media or through fan fiction.
For Henry Jenkins, rather than ‘talking about media producers and consumers as occupying separate roles, we might now see them as participants who interact with each other according to a new set of rules that none of us fully understands’. This blurring of the border between producer and consumer is made possible by recent technological advances like the internet, and has wide-reaching implications for authorial supremacy, and for existing power structures in media production. As Bruce Sterling asserts in his digital remix ‘Death of the Author 2.0’:
The user-producer is a concept that speak [sic] to the digital experience and the freedoms that this digital culture allow [sic] for ordinary people to become artist and producer. This model fundamentally challenges the traditional assumptions of author, it moves away from the idea of the romantic notion of authorship, which saw authorship and cultural production as an isolated activity of a genius sitting and creating something out of nothing.
Sterling’s title clearly references Roland Barthes’ comments in Image, Music, Text on the ‘death’ of the author. Like the humanist subject, the author ‘is a modern figure, a product of our society in so far as, emerging from the Middle Ages with English empiricism, French rationalism and the personal faith of the Reformation, it discovered the prestige of the individual, of, as it is more nobly put, the “human person”’. Referring here to the same cultural process that brought us humanism, Barthes argues that authorial intention is ultimately useless as a hermeneutical tool, serving only to grant the figure of ‘the author’ (or ‘the artist’) an unrealistically pivotal role.
As with so many of the ‘deaths’ ushered in by poststructuralism, the death of the author has never quite been realised in either academia or popular culture. Even in popular music, where the success of the ‘vocal artist’ is more and more a team effort, the figure and power of the author lives on. Remix (along with other forms of participatory culture) fulfils Barthes’ description of the author in a way other texts still struggle to do: as ‘a tissue of quotations drawn from the innumerable centers of culture […] the writer can only imitate a gesture that is always anterior, never original. His only power is to mix writings, to counter the ones with the others, in such a way as never to rest on any one of them’. Though Barthes would not have been familiar with remix culture at the time of this description, it strongly evokes the remix ideology.
For Barthes, efforts to ‘decipher’ texts in an authorless world become meaningless. Without authorial intention, there can be no inherent meaning. As Gunkel asserts in response, this means that ‘the objective of the reader, listener, or viewer is not to unearth and decode some secret meaning situated outside of and just below the surface of the text, but to engage with the material of the text itself, to disentangle and trace out its various threads, and to evaluate the resulting combinations, contradictions, and resonances’. This new objective, which resonates with the aim of the critical analysis approach to texts, is increasingly popular in contemporary criticism, and vital to any analysis of remix culture.
Into this world monsters emerge, perfectly suited to play to the needs of the posthuman era’s prosumer. They symbolise the other, but also the self and the self-as-other. Their identity is mutable. Monsters are heavy with the weight of history, and rich with historical meaning. Their use in everything from folk tales to breakfast cereal marketing makes them endlessly versatile. They have come signify nothing, and thus are capable of signifying everything. They are the ideal posthuman vehicle, always elsewhere.
 John Storey, Cultural Theory and Popular Culture: An Introduction, 5th edn (London: Pearson Longman, 2001), p. 1.
 Esther Peeren, Intersubjectivities and Popular Culture: Bakhtin and Beyond (Stanford, CA: Stanford University Press, 2008), pp. 21, 23.
 Stefan Herbrechter, Posthumanism: A Critical Analysis (London: Bloomsbury, 2013), p. 142.
 Consider the example of Susan Byles’ performance on Britain’s Got Talent in Henry Jenkins, Sam Ford and Joshua Green, Spreadable Media: Creating Value and Meaning in a Networked Culture (New York: NYU Press, 2013), pp. 9–16. The network failed to spread the video widely themselves, but fans did so on their own terms, clipping parts of the broadcast and sharing them on YouTube and other social media. This represented unintended and unplanned publicity for the network. See also Henry Jenkins, Textual Poachers: Television Fans and Participatory Culture, 2nd edn (London: Routledge, 2012).
 See Jenkins, Ford and Green, Spreadable Media.
 William Gibson, ‘God’s Little Toys: Confessions of a Cut & Paste Artist’, WIRED Magazine, 2005, para. 11–12 <http://archive.wired.com/wired/archive/13.07/gibson.html> [accessed 14 January 2015].
 Henry Jenkins, Convergence Culture: Where Old and New Media Collide (New York: New York University Press, 2006), p. 3.
 Bruce Sterling, ‘Death of the Author 2.0’, WIRED Magazine, 2007, para. 1 <http://www.wired.com/2007/09/death-of-the-au/> [accessed 27 January 2015].
 Roland Barthes, Image, Music, Text, trans. by Stephen Heath (New York: Hill and Wang, 1978), pp. 142–143.
 David J. Gunkel, ‘What Does It Matter Who Is Speaking? Authorship, Authority, and the Mashup’, Popular Music and Society, 35 (2012), 71–91 (p. 20).
The following post is part of an early, discarded draft of the introduction to my PhD thesis on monster mashups. Having just completed a second, and (hopefully) infinitely more readable version, I thought it would be fitting to celebrate by looking back to where I started. Since it will no longer become part of any published work, I’m sharing it here on my blog for posterity. There is of course a reason this was cut—so take it with a grain of salt! It unfolds over two parts; you can find part two here.
As the name implies, posthumanism is a cultural and political impulse that essentially attempts to imagine forms and identities ‘beyond’ the human. As with many contemporary critical movements, however, there are multiple streams within posthumanist thought, and it is important to define which one we mean when applying the term to neo-historical monster mashups. There are at least three broad definitions of the term ‘posthumanism’, with three very different emphases. The first definition is tied to technology and the internet age. As a discourse that emerged during the late twentieth century, posthumanist culture was sparked by the increasing tendency of the media to liken the human body and brain to a machine. This metaphorical mechanisation of the body was intensified by the explosion of internet usage, networked culture, and the formation of what Marshall McLuhan has termed the ‘global village’. The extent to which these technological developments actually altered the way human bodies and narratives interact is ultimately less relevant than the degree to which posthuman discourses came to dominate the technology discussion, but there is no doubt that both recent technology and our reaction to it have altered the way we perceive ourselves as individuals.
The term posthumanism has also been used in a utopian (or dystopian) sense by the popular media, critical theorists, and transcendentalist movements, and is better referred to here as ‘transhumanism’. Transhumanism represents the theory that, as a result of technology, the human as we know it will someday cease to exist, either because of the rise of artificial intelligence (AI), or because humanity will modify itself to such an extent through technological or genetic manipulation that it will no longer be recognisable as human. Because this definition of the posthuman is often apocalyptic, and is also aggressively anthropocentric, critics have struggled to deploy it productively. It suffers from the same paradoxically utopian and nihilistic self-absorption that postmodern theory also falls into from time to time. Focusing on the end and the deconstruction of objects, theories, and metanarratives leads us to overlook the way such an approach often re-creates the problems it highlights, and strengthens the hold these things have on our culture.
The third use of the term posthumanism, which relies on Enlightenment concepts of humanism, is linked to cultural criticism and the humanities. It is the most recent of the three definitions, and its boundaries and methodologies are still underdeveloped, but it is also the broadest and most flexible (and therefore the most theoretically useful) way of describing posthumanism. Steven Best and David Kellner provide a useful definition of this branch of posthumanist theory in their Postmodern Adventure (2001):
Classical humanism articulates a notion of the self as an ahistorical given, whose timeless essence and nature is that of a rational mind, ontologically distant from its body, in possession of free will and timeless truths. By contrast, posthumanism – in the form of poststructuralism and postmodern theory – immerses itself in history, social relations and institutions, and embodied reality. […] Posthumanism dismantles the dualistic opposition between mind and body and makes the ‘truths’ available to reason partial, limited, and context-bound.
In other words, this third branch of ‘critical posthumanism’, as Stefan Herbrechter terms it, represents the recognition that classical ideas about what it means to be human, many of which are still very much with us, may privilege Western identities and cultures, and may also limit our understanding of ourselves and our cultural products. Critical posthumanism tries to imagine and formulate the human from a perspective outside of this classical, ahistorical approach.
The desire to move ‘beyond’ classical humanism in this way potentially creates the same problems as transhumanist theories. How can we imagine something completely outside the human, when our entire experience is framed in human terms? And how do we safeguard against creating either a dangerously narrow or a uselessly broad definition of the human in our attempts to outline its opposite? Using a past that is technically both unalterable and behind us to move forward is a complicated endeavour, particularly in a time so obsessed with declaring that past dead and buried. As Esther Peeren asks, ‘[w]hat particular move does the beyond indicate in an age so preoccupied with the temporality of the post and the after that every day seems to see the announcement of yet another death?’ The danger inherent in working within any of these ‘post’ fields or categories is becoming entrenched in the very things they prefix. In opposing all modernist metanarrative, for example, postmodernism risks becoming its own metanarrative. Likewise, attempts to move beyond colonialism can have a secondary colonising effect on those the postcolonial critic aims to speak for. Absolute rejection of the centre only serves to outline it more sharply.
In postmodernism’s deconstruction of Western culture, where no one metanarrative can dominate the discourse, non-Western metanarratives are inadvertently negated, transforming postmodernism into a colonial force. In deconstructing the Western subject and arguing that no one person can really embody the human, we (those in positions of power) can likewise indirectly prohibit others (those on the periphery) from contributing to the discussion. In calling for the embrace of all things radical, other, or monstrous, we risk simply re-drawing the borders between ‘us’ and ‘them’, rather than making those borders permeable. Posthumanism should not become another metanarrative of technological progress, but rather a framework for critiquing our assumptions about who ‘we’ are. The impossibility for humans to ever truly move beyond the human should not stop us from trying.
While popular culture is becoming more posthuman, especially in terms of how it treats its others, so is the academic culture that increasingly seeks to interpret it. This can be seen in the emerging ‘posthumanities’, or, more specifically, posthumanist cultural studies. The cultural studies (or critical and cultural theory) approach, considered by Herbrechter as a catalyst for the increasing interdisciplinarity seen in academia, ‘takes advantage of the newly “discovered” readability of the entire world [invited by postmodernism], which is seen as proof of its “constructedness” and “arbitrariness”. On the other hand the democratization of culture and cultural change became cultural studies’ main objective’. This process of the democratization of culture, reading it from perspectives based on the constructed and arbitrary nature of language, has paradoxically resulted in both an increased division of cultural studies into multiple disciplines, and the establishment of cultural studies as its own detached discipline. It has also initialised a new search for the source of meaning, particularly in the humanities. Often the result of this process is the establishment of a new canon, or of a ‘trendy’ cultural studies that prioritises the latest popular culture. For Herbrechter, the task for a ‘posthumanist’ cultural studies would instead be ‘in coming to terms with the loss of meaning and loss of reference in culture’. It is here, within a posthumanist framework, that the mashup can best serve as a useful cultural object.
Monsters, which fill the roles of both inhumans and superhumans in human culture, are central figures in posthumanist theory. Contemporary monsters are often interpreted as the breakdown of a natural order, and as such the monster is ‘the bodily incarnation of difference from the basic human norm’. It thus traditionally forms the limit of what is defined as normal or transgressive. Where the nineteenth-century monster often points to a geographical and physical other, the twenty-first-century monster signifies the posthuman breakdown of the unified self, and of the ‘other’ within. For scholars like Michel Foucault and Donna Haraway, monsters are the site where the very concept of the human collapses. This collapse is not a binary opposition, delineating where contemporary monster narratives diverge or detract from unifying concepts of the self. Instead, as an examination of neo-historical monster mashups can help demonstrate, the ‘othering’ of identity through fiction and humour in present-day monster texts allows for the creation of an ‘excentric’ space: neither wholly at the centre of power and the normal nor entirely on its margins. Now more than ever, the creators and audiences of these cultural objects (many with degrees in literature and history themselves) are aware of the academic discussion surrounding the figure of the monster. Neo-historical monsters carry the accumulated baggage placed on these nineteenth-century monsters by more than a hundred years of critical examination, but they also create space for a re-interpretation of this baggage.
What does posthumanism and the collapse of binary oppositions mean for the monster? On the surface, it means that the pleasure/horror response that the monster generates in the reader becomes unbalanced. With the advent of the twenty-first century, the horror of the vampire and of Gothic itself have been weakening dramatically, largely because, as Fred Botting puts it, ‘the use of horror relies on an increasingly fragile and insubstantial opposition between human and Gothic monster’. As Herbrechter highlights, this also works towards posthumanism’s goal of deconstructing the human:
The entire ghostly ontology (or hauntology, following Derrida, 1994b) suddenly visualises how ‘teratology’ – the creation of monsters, the representation of monstrosity, inhumanity, animality, objectification, fetishization, but also spiritualization and religion – can be used to inscribe and uphold a system of differences and hierarchies, supported by a mystical notion of human ‘nature’ with its insistence on uniqueness and exceptionalism – a ‘device’ which sanctions and perpetuates processes of inclusion and exclusion.
In other words, as the border between human and other becomes ever more blurred, the same monsters that were used to uphold a humanist hierarchy can also be used to rethink such a system. Posthumanism (and contemporary theory) conceives of a new way of looking at the monster that is linked to twenty-first-century conceptions of identity and global culture. If posthumanism ‘emphasizes the complexity and interrelatedness of human and nonhuman forms of agency’, as Adrian Franklin suggests, the imagination of otherness becomes vital. If the nonhuman is central to our understanding of the human, not only as our opposite, but as something that also shapes us in return through various complex processes, we would do well to re-think the place of nonhuman figures (like the monster) in our cultures and our politics.
In exploring how monster mashups create these parallel discourses and contradictory affiliations, I hope to provide one answer for why these monster narratives have become so prevalent in twenty-first-century culture, as well as how they reformulate nineteenth-century humanist ideas to fit present-day posthuman perspectives. For Herbrechter, the ‘entire effort of posthumanist critical and cultural theory […] goes into the construction of a post-realist and post-phenomenological form of hermeneutics and a post-subjective form of agency’. All of these concepts (realism, phenomenology, subjectivity) are centred in classical humanist ideology. By combining texts from the humanist nineteenth century with posthuman figures and forms, the neo-historical monster mashup is able to directly interrogate this ideology. Not all neo-historical monster mashups can strictly be considered posthuman at a narrative level, but posthumanism represents the cultural context in which these texts have gained popularity. As I will demonstrate in part two of this post, the form and distribution of many neo-historical monster mashups further argues for their status as ‘posthuman’ texts. In this way I will be using posthumanism as a lens through which to read monsters.
 For an extensive look at this definition of posthumanism, see Judith Halberstam and Ira Livingston, ‘Introduction: Posthuman Bodies’, in Posthuman Bodies, ed. by Judith Halberstam and Ira Livingston (Indianapolis: Indiana University Press, 1995); N. Katherine Hayles, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics (Chicago: University of Chicago Press, 1999); Chris Hables Gray, Cyborg Citizen: Politics in the Posthuman Age (London: Routledge, 2001); Herbrechter, Posthumanism.
 Stefan Herbrechter, Posthumanism: A Critical Analysis (London: Bloomsbury, 2013), p. 18.
 Cf. Marshall McLuhan, Understanding Media: The Extensions of Man (New York: McGraw Hill, 1964).
 Theorists I would classify as transhumanist (whether in a utopian or dystopian sense) include Hans Moravec, Mind Children: The Future of Robot and Human Intelligence (Cambridge: Harvard University Press, 1988); Francis Fukuyama, Our Posthuman Future: Consequences of the Biotechnology Revolution (New York: Farrar, Straus and Giroux, 2002); Andy Clark, Natural-Born Cyborgs: Minds, Technologies, and the Future of Human Intelligence (Oxford: Oxford University Press, 2003).
 See the concept of ‘working through’ humanism in Neil Badmington, ‘Theorizing Posthumanism’, Cultural Critique, 53 (2003), 10–27. Also Fredric Jameson, Archaeologies of the Future: The Desire Called Utopia and Other Science Fictions (New York: Verso, 2005).
 Key twenty-first century texts that contribute to this ‘critical’ and philosophical school of posthumanism include Posthumanism, ed. by Neil Badmington (New York: Palgrave, 2000); Elaine L. Graham, Representations of the Post/Human: Monsters, Aliens, and Others in Popular Culture (Manchester: Manchester University Press, 2002); Neil Badmington, Alien Chic: Posthumanism and the Other Within (London: Routledge, 2004); Cary Wolfe, What Is Posthumanism? (Minneapolis: University of Minnesota Press, 2009); Herbrechter, Posthumanism; Rosi Braidotti, The Posthuman (Cambridge: Polity Press, 2013).
 Steven Best and David Kellner, The Postmodern Adventure: Science, Technology, and Cultural Studies at the Third Millennium (London: Routledge, 2001), p. 195.
 Rosi Braidotti, ‘Mothers, Monsters, and Machines’, in Writing on the Body: Female Embodiment and Feminist Theory, ed. by Katie Conboy, Nadia Medina, and Sarah Stanbury (New York: Columbia University Press, 1997), pp. 59–79 (p. 62).
 See Fred Botting, Limits of Horror: Technology, Bodies, Gothic (Manchester: Manchester University Press, 2008).
 This is not to say that nineteenth-century texts cannot also be read in this way, but in the twenty-first century this is the norm rather than the exception. See Donna J. Haraway, ‘A Manifesto for Cyborgs: Science, Technology, and Social Feminism in the 1980s’, in Feminism/Postmodernism, ed. by Linda J. Nicholson (New York: Routledge, 1990), pp. 190–233; Judith Halberstam, Skin Shows: Gothic Horror and the Technology of Monsters (Durham, NC: Duke University Press, 1995); Badmington, Alien Chic: Posthumanism and the Other Within; Andrew Hock-soon Ng, Dimensions of Monstrosity in Contemporary Narratives: Theory, Psychoanalysis, Postmodernism (New York: Palgrave, 2004); Wolfe, What Is Posthumanism?.
 See Michel Foucault, Abnormal: Lectures at the College De France 1974– 1975 (London: Verso, 2003); Haraway, ‘A Manifesto for Cyborgs’.
 See Linda Hutcheon, The Politics of Postmodernism (London: Routledge, 1995), p. 5.
 Fred Botting and Dale Townshend, Twentieth Century Gothic: Our Monsters, Our Pets, Gothic: Critical Concepts in Literary and Cultural Studies, 2004, p. 4.