In terms of its relationship to more traditional, masculinist conceptualisations of the way we work and relate to one another, (net)weaving does not stand in direct opposition to networking, since weaving is always, already networking (Plant, epigraph) and networking, at least for Haraway (epigraph), is still considered a 'feminist practice' despite its other applications. However, (net)weaving constitutes a subtly different, more radical approach that values 'play' over 'work'; the non-hierarchical, participatory construction of communities of practice over the more utilitarian business model of 'networking', and that foregrounds 'specific positioning, multiple mediation, partial perspective' (Haraway, 'Actors' 21). This is an approach most suited to the ' oppositional cyborgs' in whom Haraway vests much hope for the future in 'A Cyborg Manifesto'. 3 But who are Haraway's ' oppositional cyborgs'? Cyborgs are those beings that span in any number of ways, both literal and metaphorical, the traditional boundary markers of human and machine. Although Haraway recognises the utopianism of her line of argument, her ' oppositional cyborgs' are those that, despite being the product of powerful interests, find a way to critique and challenge that paradigm of control through a ' cyborg consciousness'. The people who Haraway seems to be alluding to through the manifesto are, for example, female maquiladora [assembly plant] workers-she mentions, in particular, the textile industry (171)-who are able to organise and challenge their working conditions. And she is quite specific that such work within 'the homework economy'-a term she borrows from Richard Gordon-is 'being redefined as both literally female and feminized', even if the workers are not always female themselves ('Cyborg Manifesto' 166). But Haraway also notes that this is not just a gendered transformation of the way in which we work: it is simultaneously a racialised one. She goes on to argue that '"women of colour" might be understood as a cyborg identity, a potent subjectivity synthesized from fusions of outsider identities' (174). In 'New Sciences: Cyborg Feminism and the Methodology of the Repressed', an essay written in response to Haraway's original manifesto, Chela Sandoval critiques Haraway for borrowing too heavily from US third world feminism and blurring its specificities such that the statement 'we are cyborgs' ('Cyborg Manifesto' 150) can read, rather unhelpfully, as 'we are women of colour'. She also challenges Haraway for failing to recognise the extent to which she draws on indigenous American motifs and metaphors in her elaboration of cyborg feminism, and the extent to which she posits ' cyborg consciousness' as a novelty: 7 I have conducted discrete interviews, as well as sustained ongoing conversations via a variety of communication channels, with key participants in these websites, as noted in the Works Cited list. In particular, I would like to thank Sebastián Gerlic, Vilma Almendra and Manuel Rozental for their help with my research and for th...