Some context: 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.
Haraway also writes about the history of science and biology. In Primate Visions: Gender, Race, and Nature in the World of Modern Science (1990), she focused on the metaphors and narratives that direct the science of primatology. She asserted that there is a tendency to masculinize the stories about "reproductive competition and sex between aggressive males and receptive females [that] facilitate some and preclude other types of conclusions". She contended that female primatologists focus on different observations that require more communication and basic survival activities, offering very different perspectives of the origins of nature and culture than the currently accepted ones. Drawing on examples of Western narratives and ideologies of gender, race and class, Haraway questioned the most fundamental constructions of scientific human nature stories based on primates. In Primate Visions, she wrote:  "My hope has been that the always oblique and sometimes perverse focusing would facilitate revisionings of fundamental, persistent western narratives about difference, especially racial and sexual difference; about reproduction, especially in terms of the multiplicities of generators and offspring; and about survival, especially about survival imagined in the boundary conditions of both the origins and ends of history, as told within western traditions of that complex genre".  Haraway's aim for science is "to reveal the limits and impossibility of its 'objectivity' and to consider some recent revisions offered by feminist primatologists". Haraway presents an alternative perspective to the accepted ideologies that continue to shape the way scientific human nature stories are created. Haraway urges feminists to be more involved in the world of technoscience and to be credited for that involvement. In a 1997 publication, she remarked:  I want feminists to be enrolled more tightly in the meaning-making processes of technoscientific world-building. I also want feminist--activists, cultural producers, scientists, engineers, and scholars (all overlapping categories) -- to be recognized for the articulations and enrollment we have been making all along within technoscience, in spite of the ignorance of most "mainstream" scholars in their characterization (or lack of characterizations) of feminism in relation to both technoscientific practice and technoscience studies.
What else did she write about in primate visions?
A: Drawing on examples of Western narratives and ideologies of gender, race and class, Haraway questioned the most fundamental constructions
Some context: Tinariwen (Tamasheq: , with vowels , pronounced tinariwen "deserts", plural of tenere "desert") is a Grammy Award-winning group of Tuareg musicians from the Sahara Desert region of northern Mali. The band was formed in 1979 in Tamanrasset, Algeria, but returned to Mali after a cease-fire in the 1990s. The group first started to gain a following outside the Sahara region in 2001 with the release of The Radio Tisdas Sessions, and with performances at Festival au Desert in Mali and the Roskilde Festival in Denmark. Their popularity rose internationally with the release of the critically acclaimed Aman Iman in 2007.
In 1998, Tinariwen came to the attention of the French world music ensemble Lo'Jo and their manager Philippe Brix. That group traveled to a music festival in Bamako and met two members of the Tinariwen collective. In 1999 some members of Tinariwen traveled to France and performed with Lo'Jo under the name Azawad. The two groups organized the January 2001 Festival au Desert in Essakane, Mali with Tinariwen as the headliners, and in close cooperation with the Belgian Sfinks Festival. The festival brought much outside attention to Tinariwen. By the end of 2001, Tinariwen had performed at WOMAD and Roskilde. Their debut CD, The Radio Tisdas Sessions, was recorded by Justin Adams and Jean-Paul Romann at the radio station of the same name (the only Tamashek-speaking station in Kidal, Mali) and released in 2001. It was Tinariwen's first recording to be released outside of northern Africa.  Since 2001 Tinariwen have toured regularly in Europe, North America, Japan, and Australia; often appearing at large world music/alternative festivals like Glastonbury, Coachella, Roskilde, Les Vieilles Charrues, WOMAD, FMM Sines, and Printemps de Bourges. Tinariwen gained more attention overseas in 2004, with their first UK performance at the largest free African music festival in the country, Africa Oye. Their 2004 album Amassakoul ("The Traveller" in Tamashek) and its 2007 follow-up Aman Iman ("Water Is Life" in Tamashek) were released worldwide and gained the notice of celebrity fans including Carlos Santana, Robert Plant, Bono and the Edge of U2, Thom Yorke of Radiohead, Chris Martin of Coldplay, Henry Rollins, Brian Eno, and TV On The Radio. In 2005 Tinariwen received a BBC Award for World Music, and in 2008 they received Germany's prestigious Praetorius Music Prize.  Also since 2001, the Tinariwen collective has added several younger Tuareg musicians who did not live through the military conflicts experienced by the older members but have contributed to the collective's multi-generational evolution. New members include bassist Eyadou Ag Leche, percussionist Said Ag Ayad, guitarist Elaga Ag Hamid, guitarist Abdallah Ag Lamida, and vocalists Wonou Walet Sidati and the Walet Oumar sisters. The band's 2009 album Imidiwan (Tamashek for "Companions") was recorded in a mobile studio by Jean-Paul Romann in the village of Tessalit, Mali.
What do you find most interesting about this article?
A:
gained the notice of celebrity fans including Carlos Santana, Robert Plant, Bono and the Edge of U2,