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What is Cyborg Anthropology?
What is Cyborg Anthropology?
Cyborg Anthropology is a relatively new study within anthropology which examines the relationships between humans and technology.
Cyborg Anthropology is a relatively new study within anthropology which examines the relationships between humans and technology.
"Cyborg Anthropology is a framework for understanding the effects of objects and technology on humans and culture. "
"Cyborg Anthropology is a framework for understanding the effects of objects and technology on humans and culture. "
Cyborg- Cybernetic organism. "A cyborg is traditionally defined as a system with both organic and inorganic parts."
Cyborg- Cybernetic organism. "A cyborg is traditionally defined as a system with both organic and inorganic parts."
Discussion
Discussion
In the most literal, basic sense, cyborgs are humans with technology integrated into their natural body. While this may seem like something of a futuristic, science-fiction novel, this is commonplace in our current times. Examples include pacemakers, bionic limbs, insulin pumps, cochlear implants, and more!
In the most literal, basic sense, cyborgs are humans with technology integrated into their natural body. While this may seem like something of a futuristic, science-fiction novel, this is commonplace in our current times. Examples include pacemakers, bionic limbs, insulin pumps, cochlear implants, and more!
A bionic arm recently developed in 2021.
An example of a modern, leadless pacemaker.
An example of a modern cochlear implant.
However, many anthropologists who study cyborg anthropology would argue that any and all human interaction with technology falls into the category of cyborg. One such anthropologist, Amber Case (who created the CyborgAnthropology.com, a webpage dedicated to relevant articles), says that due to our daily lives being so surrounded and dependent on technology, all humans are already cyborgs. In 1984, anthropologist Donna Haraway published "A Cyborg Manifesto", one of the first books to examine cyborgs in a cultural light. Haraway hypothesized that growing technological advances and their role in our society may blur, or even erase, certain concepts such as "life and death", "virtual and real", "human and machine", or sex and gender.
However, many anthropologists who study cyborg anthropology would argue that any and all human interaction with technology falls into the category of cyborg. One such anthropologist, Amber Case (who created the CyborgAnthropology.com, a webpage dedicated to relevant articles), says that due to our daily lives being so surrounded and dependent on technology, all humans are already cyborgs. In 1984, anthropologist Donna Haraway published "A Cyborg Manifesto", one of the first books to examine cyborgs in a cultural light. Haraway hypothesized that growing technological advances and their role in our society may blur, or even erase, certain concepts such as "life and death", "virtual and real", "human and machine", or sex and gender.
Key Concepts:
Key Concepts:
Artificial Intelligence- Artificial Intelligence technologies are created by humans, who have to teach the computers how to think like a human, so that it can think on it's own. Those humans have cultures and cultural biases, and will either purposefully or accidentally transfer those cultural ideas into the artificial intelligence systems.
Artificial Intelligence- Artificial Intelligence technologies are created by humans, who have to teach the computers how to think like a human, so that it can think on it's own. Those humans have cultures and cultural biases, and will either purposefully or accidentally transfer those cultural ideas into the artificial intelligence systems.
Kathleen Richardson is an anthropologist who has studied people who create and interact with artificial intelligence. In her chapter The Business of Ethics, Robotics, and Artificial Intelligence in the book Cyborg Futures, Richardson discusses the "connection between corporate interest in ethics of robots and AI on the one hand, and the redefinition of the human on the other".
Kathleen Richardson is an anthropologist who has studied people who create and interact with artificial intelligence. In her chapter The Business of Ethics, Robotics, and Artificial Intelligence in the book Cyborg Futures, Richardson discusses the "connection between corporate interest in ethics of robots and AI on the one hand, and the redefinition of the human on the other".
In 2012, Stuart Geiger proposed that robots (artificial intelligence) might be able to form cultures of their own, which we could study using ethnographies. “Not the ethnography of robotics (e.g. examining the humans who design, build, program, and otherwise interact with robots, which I and others have been doing), but the ways in which bots themselves relate to the world.”
In 2012, Stuart Geiger proposed that robots (artificial intelligence) might be able to form cultures of their own, which we could study using ethnographies. “Not the ethnography of robotics (e.g. examining the humans who design, build, program, and otherwise interact with robots, which I and others have been doing), but the ways in which bots themselves relate to the world.”
Actor-Network Theory- Developed by anthropologist Bruno Latour, the Actor-Network Theory says that everything exists in constantly changing networks of relationships. In terms of cyborg anthropology, this theory suggests that both humans and technology shape each other, through mutual interaction and feedback loops.
Actor-Network Theory- Developed by anthropologist Bruno Latour, the Actor-Network Theory says that everything exists in constantly changing networks of relationships. In terms of cyborg anthropology, this theory suggests that both humans and technology shape each other, through mutual interaction and feedback loops.
Cybercultures- Cybercultures are the subcultures that exist within the usage of technology. More specifically, the cultures that emerge within the usage of technology networks (mainly the internet) for purposes of communication, business, and entertainment. Examples include social media, gaming communities, chatrooms, and more. These cultures differ from traditional cultures in that they exist primarily in an immaterial space, and thus aren't typically bound by any sort of land borders.
Cybercultures- Cybercultures are the subcultures that exist within the usage of technology. More specifically, the cultures that emerge within the usage of technology networks (mainly the internet) for purposes of communication, business, and entertainment. Examples include social media, gaming communities, chatrooms, and more. These cultures differ from traditional cultures in that they exist primarily in an immaterial space, and thus aren't typically bound by any sort of land borders.
Posthumanism- As defined by sociologist Zeynep Tufekci, posthumanism is "any symbolic expression of ourselves", as long as it exists outside of the physical body. With this definition, humans and the posthuman are intrinsically linked, and therefore anthropology would have to take both into account (as Neil Whitehead and Michael Welsch say already occurs through the study of the supernatural). In technology, the posthuman is also any symbolic representation of a person outside of their physical form, for example, a virtual avatar, a social media page, or even a phone number.
Posthumanism- As defined by sociologist Zeynep Tufekci, posthumanism is "any symbolic expression of ourselves", as long as it exists outside of the physical body. With this definition, humans and the posthuman are intrinsically linked, and therefore anthropology would have to take both into account (as Neil Whitehead and Michael Welsch say already occurs through the study of the supernatural). In technology, the posthuman is also any symbolic representation of a person outside of their physical form, for example, a virtual avatar, a social media page, or even a phone number.
The Second Self- The "second self" is a concept used to describe a person's online persona/identity. The second self is an extension of the primary (physical) self, in that they are often relatively similar, and they mature together. This secondary/extended identity exists through interaction with others online, whether through social media, direct chat, or any website membership.
The Second Self- The "second self" is a concept used to describe a person's online persona/identity. The second self is an extension of the primary (physical) self, in that they are often relatively similar, and they mature together. This secondary/extended identity exists through interaction with others online, whether through social media, direct chat, or any website membership.
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Works Cited
Works Cited
Turkle, S. (1995). Life on the screen: identity in the age of the Internet Simon & Schuster. New York.
Turkle, S. (1995). Life on the screen: identity in the age of the Internet Simon & Schuster. New York.
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