Answer the question at the end by quoting:

John Ronald Reuel Tolkien,  (; 3 January 1892 - 2 September 1973) was an English writer, poet, philologist, and university professor who is best known as the author of the classic high fantasy works The Hobbit, The Lord of the Rings, and The Silmarillion. He served as the Rawlinson and Bosworth Professor of Anglo-Saxon and Fellow of Pembroke College, Oxford, from 1925 to 1945 and Merton Professor of English Language and Literature and Fellow of Merton College, Oxford, from 1945 to 1959. He was at one time a close friend of C. S. Lewis--they were both members of the informal literary discussion group known as the Inklings. Tolkien was appointed a Commander of the Order of the British Empire by Queen Elizabeth II on 28 March 1972.
A weak and emaciated Tolkien spent the remainder of the war alternating between hospitals and garrison duties, being deemed medically unfit for general service.  During his recovery in a cottage in Little Haywood, Staffordshire, he began to work on what he called The Book of Lost Tales, beginning with The Fall of Gondolin. Lost Tales represented Tolkien's attempt to create a mythology for England, a project he would abandon without ever completing. Throughout 1917 and 1918 his illness kept recurring, but he had recovered enough to do home service at various camps. It was at this time that Edith bore their first child, John Francis Reuel Tolkien. In a 1941 letter, Tolkien described his son John as "(conceived and carried during the starvation-year of 1917 and the great U-Boat campaign) round about the Battle of Cambrai, when then end of the war seemed as far off as it does now".  Tolkien was promoted to the temporary rank of lieutenant on 6 January 1918. When he was stationed at Kingston upon Hull, he and Edith went walking in the woods at nearby Roos, and Edith began to dance for him in a clearing among the flowering hemlock. After his wife's death in 1971, Tolkien remembered,  I never called Edith Luthien--but she was the source of the story that in time became the chief part of the Silmarillion. It was first conceived in a small woodland glade filled with hemlocks at Roos in Yorkshire (where I was for a brief time in command of an outpost of the Humber Garrison in 1917, and she was able to live with me for a while). In those days her hair was raven, her skin clear, her eyes brighter than you have seen them, and she could sing--and dance. But the story has gone crooked, & I am left, and I cannot plead before the inexorable Mandos.  This incident inspired the account of the meeting of Beren and Luthien.

Where did J R R grow up?

Little Haywood, Staffordshire,



Answer the question at the end by quoting:

Donna Jeanne Haraway was born in 1944 in Denver, Colorado. Haraway's father was a sportswriter for The Denver Post and her mother, who came from a heavily Irish Catholic background, died when Haraway was 16 years old. Haraway attended high school at St. Mary's Academy in Cherry Hills Village, Colorado. Haraway triple majored in zoology, philosophy and literature at the Colorado College.
In 1985, Haraway published the essay "Manifesto for Cyborgs: Science, Technology, and Socialist-Feminism in the 1980s" in Socialist Review. Although most of Haraway's earlier work was focused on emphasizing the masculine bias in scientific culture, she has also contributed greatly to feminist narratives of the twentieth century. For Haraway, the Manifesto offered a response to the rising conservatism during the 1980s in the United States at a critical juncture at which feminists, in order to have any real-world significance, had to acknowledge their situatedness within what she terms the "informatics of domination." Women were no longer on the outside along a hierarchy of privileged binaries but rather deeply imbued, exploited by and complicit within networked hegemony, and had to form their politics as such.  According to Haraway's "Manifesto", "there is nothing about being female that naturally binds women together into a unified category. There is not even such a state as 'being' female, itself a highly complex category constructed in contested sexual scientific discourses and other social practices". A cyborg does not require a stable, essentialist identity, argues Haraway, and feminists should consider creating coalitions based on "affinity" instead of identity. To ground her argument, Haraway analyzes the phrase "women of color", suggesting it as one possible example of affinity politics. Using a term coined by theorist Chela Sandoval, Haraway writes that "oppositional consciousness" is comparable with a cyborg politics, because rather than identity it stresses how affinity comes as a result of "otherness, difference, and specificity".  Haraway's cyborg is a set of ideals of a genderless, race-less, more collective and peaceful civilization with the caveat of being utterly connected to the machine. Her new versions of beings reject Western humanist conceptions of personhood and promote a disembodied world of information and the withering of subjectivity. The collective consciousness of the beings and their limitless access to information provide the tools with which to create a world of immense socio-political change through altruism and affinity, not biological unity. In her essay Haraway challenges the liberal human subject and its lack of concern for collective desires which leaves the possibility for wide corruption and inequality in the world. Furthermore, the cyborg's importance lays in its coalition of consciousness not in the physical body that carries the information/consciousness. A world of beings with a type of shared knowledge could create a powerful political force towards positive change. Cyborgs can see "from both perspectives at once." In addition, Haraway writes that the cyborg has an imbued nature towards the collective good.  Haraway explains that her "Manifesto" is "an effort to build an ironic political myth faithful to feminism, socialism, and materialism." She adds that "Cyborg imagery can suggest a way out of the maze of dualisms in which we have explained our bodies and our tools to ourselves." Haraway is serious about finding future ways towards equality and ending dominating behavior; however, the cyborg itself is not as serious of an endeavor for her as the idea of it is. Haraway creates an analogy using current technologies and information to imagine a world with a collective coalition that had the capabilities to create grand socio-political change. Haraway's "Manifesto" is a thought experiment, defining what people think is most important about being and what the future holds for increased artificial intelligence.

What is "A Cyborg Manifesto"?
In 1985, Haraway published the essay "Manifesto for Cyborgs: Science, Technology, and Socialist-Feminism in the 1980s" in Socialist Review.