Question:
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.
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What was it about?

Answer:
the Manifesto offered a response to the rising conservatism during the 1980s in the United States at a critical juncture at which feminists,

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Hasan ibn Ali ibn Muhammad (c. 846 - 874) was the 11th Imam of Twelver Shia Islam, after his father Ali al-Hadi. He was also called Abu Muhammad and Ibn al-Ridha. Because Samarra, the city where he lived, was a garrison town, he is generally known as al-Askari (Askar is the word for military in Arabic). Al-Askari married Narjis Khatun and was kept under house arrest or in prison for most of his life, until, according to some Shia sources, he was poisoned at the age of 28 on the orders of the Abbasid caliph Al-Mu'tamid and was buried in Samarra.
Hasan al-Askari was born during a period when his father Ali al-Hadi, the tenth Imam, was suspected of being involved in a conspiracy against the Caliph Al-Mutawakkil. There is doubt as to whether al-Askari was born in Medina or Samarra. According to authentic shia hadith he was born in Medina on the 8th of Rabiul Akhar 232 Hijri (4 December 846 AD) and died in Samarrah Iraq on the 8th of Rabiul Awwal 260 Hijri (4 January 874) aged 28. The period of his imamate was 6 years. He was taken along with his family to Samarra in the year 230, 231 or 232 A.H., and was kept there under house arrest. In Samarra, al-Askari spent most of his time reading the Quran and the Sharia. According to Donaldson, al-Askari must also have studied languages, for in later years it was known that he could speak Hindi with the pilgrims from India, Turkish with the Turks, and Persian with the Persians. According to Shia accounts, however, it is part of the divine knowledge given to all Imams to be able to speak all human languages.  It is said that even as a child, al-Askari was endowed with divine knowledge. One day a man passed by him, and saw that he was crying. The man told him he would buy a toy that he might play with. "No!" said al-Askari, "We have not been created for play." The man was amazed at this answer and said, "Then, what for have we been created?" "For knowledge and worship." answered the child. The man said "Where have you got this from?" Al-Askari said, "From the saying of God, Did you then think that We had created you in vain." The man was confused, so he said, "What has happened to you while you are guiltless, little child?" al-Askari said, "Be away from me! I have seen my mother set fire to big pieces of firewood, but fire is not lit except with small pieces, and I fear that I shall be from the small pieces of the firewood of the Hell."  Al-Askari's mother, as in the case of the majority of The Twelve Imams, was a slave girl who was honoured after bearing children with the title Umm walad (mother of offspring). Her given name was Hadith, though some say she was called Susan, Ghazala, Salil, or Haribta. Al-Askari had other brothers, and among them was Ja'far who was also known as Ja'far al-Zaki or Jaffar-us-Sani. His other brother was Husayn, and together he and al-Askari were known as "as-Sibtayn", after their two grandfathers Hasan and Husayn, who were also called as-Sibtayn.

What did the man ask him?
"What has happened to you while you are guiltless, little child?" al-Askari said, "Be away from me! I have seen my