women's genealogy in Russian-speaking culture, leaving the mentality of suffering and violent sacrifice to those
who needs solids. It also creates new joyful faces of feminism, covering huge Russian distances without repressing
our differences. With many women we ‘keep in touch’ only through cyberspace, establishing very much material
contacts and embodied relations. More and more Russian women, different ethnically, generationally, socially,

make steps towards each other - that is, towards themselves. One might live very far from another, and usually we
have little chance to meet in a Levinas’ relation “face-to-face” (Levinas, 1980). At the same time, post-Soviet
women are said to be highly literate and educated and their lives taught them to think fast and have a kind of “fuzzy
logic" so much celebrated today. What | am saying here is that for Russian women Internet and cyberspace provide
an opportunity to start a relation among themselves “body-to-body" (Irigaray, 1987), that is multiplied in other
Spaces and that weaves a Russian thread into a rich colourful cloth of world feminism today.

SELECTED BIBLIOGRAPHY:
(1989, 1996) Foucault, Michel Foucault Live: Collected Interviews, 1961-1984. Ed. Sylvere Lotringer.
Translated by Lysa Hochroth and Lojn Johnston. New York: Semiotextfe]. 1
(1984a) U'Usage des plaisirs. Editions Gallimard.
(1984b) “L'éthique du souci de soi comme pratique de la liberté".
Concordia: Revista internacional de filosofia. No. 6: 99-116.
(1994) Dits et Ecrits: 1954-1988, IV 1980-1988. Edition établie sous Ia direction de Daniel Defert et
Francois Ewald avec ta collaboration de Jacques Lagrange. Gallimard.
(1985) Irigaray, Luce This Sex Which Is Not One. Translated by Catherine Porter.
Ithaca: Cornell University Press,
(1991) Marine Lover of Friedrich Nietzsche. Translated by Gillian Gill. |
New York: Columbia University Press.
(1987) Sexes et Parentés. Paris: Minuit |
(1993) je, tu, nous: Toward a Culture of Difference. Translated by Alison Martin. London: Routledge
(1980) Levinas, E Totalité et infini. La Haye: Martinus Nijhoff.
(1997) Plant, Sadie Zeros + Ones: Digital Women and the New Technoculture. Doubleday.
(1991) Whitford, Margaret Luce Irigaray: Philosophy in the Feminine. London: Routledge. }
_

FLESH'N CHIPS:

SUGGESTIONS TOWARD AN EMBODIED
CYBERFEMINIST POLITICS

What is it about women and chocolate, the scientists wondered? Why do women eat such quantities of the stuff while men
seem much more interested in chomping down on hunks of rare steak. Women, they concluded, have been socialized_to
crave chocolate; chocolate eating has become part of feminine construction. What a relief to know that this craving is not
genetic and can't therefore be tampered with by genetic engineering.

a)

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