 Although she argues against fetishism, it would be misleading to conclude that Haraway is thus also arguing “for” the ontologically messy hybridity that results when one gives fetishism up. Neither, however, is Haraway “against” hybridity. Both of these positions are too categorical for the issue at hand. In Haraway’s view, hybridity presents possible dangers and potential benefits alike and thus must be examined in its various particularities. Haraway’s task, thus, is to pragmatically ask, “for whom and how [do] these hybrids work?” (1997, 280 n1) Who benefits, for example, from OncoMouse™, the mouse with human genes for developing breast cancer that has been developed and trademarked by DuPont? This question not only points to the issue of human beings’ taking “noninnocent responsibility” for the use of non-human animals as research tools (1997, 82). It also points to questions about environmental toxins, environmental racism, and the availability and affordability of health care for African American women in light of their increasing death rates from cancer while those of white women remain the same (1997, 113). Asking questions such as these would help enable contemporary technoscience to engage in practices of “witnessing,” that is to “stan[d] publicly accountable for, and psychically vulnerable to [its] visions and representations” (1997, 267). For Haraway, such accountability would open up the possibility that technosciences “knowledge products” might at the same time be “freedom projects” as well (1997, 269).