Historical forms of domination and power, encompassed but not limited to social categories and hierarchies of difference, get built into seemingly non-human objects and the infrastructures that link them, thus sanitizing digital media technologies as human-free.  Rather than questioning the epistemological and ontological underpinnings of the human, fantasies about the revolutionary nature of new media and technology developments as posthuman carry forward and re-universalize the historical specificity of the category “human” whose bounds they claim to surpass.  To begin to theorize some of the ways in which the notion of a revolutionary network of humans and things is both racial and racializing, the first part of this article develops a reading of Sylvia Wynter’s theorization of modern “man” as fundamentally constructed through racial-scientific notions of the biological and economic.  We then think Wynter’s notion of homo-oeconomicus alongside Rifkin’s postulation that in fact the infrastructure revolution marks a paradigm shift away from capitalism. Through an analysis of several contemporary platforms (including Alfred and Amazon Mechanical Turk), we address the global-racial erasures and disappearances undergirding techno-utopic fantasies of a post-labor society.  At the same time, as we argue, it is insufficient to merely point out the way in which human racialized and gendered labor underwrites techno-utopic fantasies. Instead, we move to a consideration of the epistemological and material shifts as well as legacies tied to prior post-Enlightenment revolutionary thought, such as that of Franz Fanon, to reconceptualize who or what can count as human.  In conversation with feminist science studies scholarship on the posthuman, we grapple with what it means to think the subject of labor, and the human as subject, outside of the biological-economic imperatives of prior imaginaries.

The introduction to this special issue offers a theorization of postsocialism as an analytic that connects the 'afters' of the capitalist-socialist dynamic to think about how political action need not take shape in ways that are familiar as revolutionary, or oppositional. We argue that postsocialism marks a queer temporality, one that does not reproduce its social order even as its revolutionary antithesis. Resisting the revolutionary teleology of what was before, postsocialism creates space to work through ongoing legacies of socialisms in the present. Secondly, we assert the need for pluralizing postsocialisms as a method, which brings to the fore current practices, imaginaries, and actions that insist on political change at a variety of scales, including local, state, and transnational ones. Pluralizing postsocialisms as a method and considering it necessary for analysis of a global postsocialist condition can provide a crucial analytic through which to assess ongoing socialist legacies in new ethical collectivities and networks of dissent opposing state-and corporate-based military, economic, and cultural expansionism since the end of the Cold War.

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This paper offers preliminary reflections on the relationship between the seemingly opposed logics of white supremacy and racial liberalism by sketching the contours and workings of what the authors call technoliberalism that is a part of the so-called fourth industrial revolution. The article first overviews the relationship between the discourse of “white loss,” immigration and automation in contemporary US national politics. It then turns to how technoliberal imaginaries that argue that it is robots, not racialized others, who are taking US jobs, pin their anti-racist logics on a post-racial technological future. 

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