LastName 1<\/p>\n
LastName 3<\/p>\n
FirstName LastName
Instructor’s Name
Course Title
22 February 2022<\/p>\n
Human Assemblage<\/p>\n
Human-Nonhuman Assemblage<\/p>\n
The phrase human-non human assemblage refers to collecting human and non-human to develop a helpful entity. More than a hundred and thirty new spinal cord injuries are recorded each year, resulting in a global population of two million persons living with spinal code injury. The communication among the brain and other parts of the body is impaired due to spinal code injuries. This disability impacts various bodily functions, including the walking ability. As a result, many people with spinal code injuries require a wheelchair to go around. This ‘implement technology,’ predictably, transforms the way the users view their surroundings, as well as the relationships with their bodies and other people\u2019s body. Such gadget is vital in shaping people’s lives by determining where they can go, the distance they can cover, and who they can go with (Mazzei). Therefore, understanding the difficulties of living with spinal code injuries and disability in society necessitates understanding the developing meanings and the function of the wheelchair in a person living with a disability.<\/p>\n
Despite being a worthy subject, the connection between persons with a disability and this gadget has garnered minimal concentrated consideration in rehabilitation and disability studies, despite being a “worthy subject.\u201d One prominent exception is Winance’s research on the joint shaping of disabled individuals and their wheelchairs through substantial and emotional adjustment processes. Another case is Papadimitriou’s study, which invented the phrase “en-wheeled” to describe people with recent spinal code injuries learning to utilize and live with their wheelchairs. The term being en-wheeled refers to accepting the wheelchair as a leeway and essential part of a person\u2019s body and day-to-day activities. Long-term wheelchair users, in this sense, exemplify what Haraway called human-machine hybrids or cyborgs. <\/p>\n
Being en-wheeled is an integral part of the enwheelment process for persons who have had a spinal cord injury. In brief, cyborgification refers to the assemblage of humans and technology. Cyborg bodies may be classified across a spectrum ranging beginning from those who require minimal tech assistance to those who considerably benefit from it.<\/p>\n
Similarly, cyborgs might vary from the seemingly minor, like corrective spectacles, to the more anxiety-inducing, like corrective prostheses (Pickering). Whatever the case may be, the cyborg metaphor raises questions about the seemingly distinct boundary between assistive technology and the human body. Concepts of the cyborg have reviewed the subject of agency due to this concern. \u201cAgency is an intrinsic attribute of the essentialist, deliberate free subject,” according to humanists. On the other hand, the agency is “enacted, created in, with, and through interactions and entanglements of humans with technology as part of more-than-human worlds,” according to posthumanism. Two main arguments support this point of view.<\/p>\n
First, the agency is granted not only to individuals but also to non-humans and material. The substance can animate, act, and generate reactions, known as agent capability. In practice, this entails “suppressing one’s humanist notion that human beings act and material items are only exploited.” <\/p>\n
Second, the agency is relational and horizontally distributed. Agency is not limited to a single restricted topic. Still, it can be found in interactive links or collections of human and non-human performers that function collectively as one entity. A disabled person, for instance, is combined with a wheelchair to create an assemblage of human-nonhuman that serves as an efficient organism. There is no apparent separation between the individual and the wheelchair within this intimate assembly. “The human actors are still present, but now inextricably entwined with the nonhuman,” Pickering observed (Pickering).<\/p>\n
Bennet employs the metaphor of a “dance of agency” to represent the interplay of human and nonhuman activity, in which both the human and nonhuman elements are garbled in practice. Most significantly, the essentials in this ‘dance’ do not have agency in and of themselves; instead, they are equally and emergently formative of one another. \u201cHuman and nonhuman entities co-construct dynamic and influential networks of relationships,” as Pickering puts it (Pickering). As a result, in the human-nonhuman assemblage, a person with spinal code injury develops a connection with the wheelchair. Through their relationship, they become one. This signifies that the assemblage\u2019s components and the body itself operate.<\/p>\n
This was dubbed ‘agentic assemblage’ by Bennett. As a result of their agentic nature, assemblages are constantly growing to incorporate more extensive network linkages with other assemblies. Because of this connectivity, it is hard to think of the human body and wheelchair combination as just these binary components. As a result, focusing on the basic human body wheelchair assembly necessitates considering relationships with other influencing factors and broader assemblages, such as rehabilitation environments.<\/p>\n
However, as Bennett pointed out, these relationships are abundant, so we must be cautious. In this regard, researchers make ‘agential scratches’ in determining what to emphasize and the mode of presenting their claims, as described by Bennett (Jane). They indulge in inventive imaginings in an attempt to plan the predicaments, assemblages and becoming that is epitomized in research partakers’ words and behaviors,” according to Bennett. This article uses an agential cut to concentrate on the human-wheelchair assemblage and its fundamental relationships with other groups and basics.<\/p>\n
Wheelchairs are not a choice for most people with spinal code injury; they result from living with a disability. Regardless of their intentions and expectations, the person using the wheelchair becomes entangled in the human-wheelchair assemblage. Even though the primary goal of cyborgs is to give people a system that makes things simple and automated, this technology is not without its drawbacks (Barfield & Williams ). The hazards of enwheelment\u00a0are becoming more apparent as technology advances; for example, with so many individuals believing and discovering that they can improve their talents, some attempt to extend their lives while ignoring the risks.\u00a0 In my own opinion, I think that enwheelment is a reality that occurs regardless of whether or not people with spinal code injuries are aware of it.<\/p>\n
In a nutshell, cyborgs continue to change the way people live in the actual world. As previously stated, enwheelment\u00a0such as the wheelchair improves people’s abilities in various ways. Because of their artificial components, enwheelment\u00a0improves people’s unique abilities. In medicine, where humans are given artificial body parts, cyborgs are welcomed. <\/p>\n
In conclusion, enwheelment is decisively reinforced by a posthuman ontology that honors the agency’s reciprocal and decentralized nature. Technology advancements make science fiction more science than fantasy than ever before (Barfield & Williams). The introduction of en-wheelment as a form of human-nonhuman assemblage\u00a0drew the attention of a large number of individuals. Because of their nonhuman elements, cyborgs are also known as cybernetic organisms, and they are employed to augment particular skills. In this sense, people with spinal code injuries are already cyborgs, and they exemplify the posthuman condition, in which cyborg linkages are neither positive nor negative but inevitable. This is not to say that enwheelment is not unpleasant for those subjected to it. Instead, this unstoppable process is captivating, and how individuals respond, prepare, and act in response to it matters. Furthermore, it was shown that many people use chips to perform routine tasks such as unlocking doors (Barfield & Williams). While cyborg\u00a0is no longer science fiction and assists humans in ways they never imagined, some risks must be considered, including changes in societal standards.<\/p>\n
\u00a0<\/p>\n
The continuum might help wheelchair users understand, recognize, and draw conclusions based on how enwheelment influences their lives and teach them about the possibilities of different ways of leaving and working through enwheelment. Suppose a disabled individual whose only motivation for participating in a rehabilitation program was to avoid using a wheelchair was made aware of the humanist nature of negative enwheelment. In that case, they might be encouraged to participate in restoration as a way to “feel the wheelchair,” as in a spitless mode of enwheelment.<\/p>\n
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Work Cited<\/p>\n
Jane, Bennett. Vibrant Matter. 2010. Accessed 24 Jan. 2021.<\/p>\n
A Pickering. The Mangle of Practice: Time, Agency, and Science. 1985.<\/p>\n
Mazzei, Lisa A. “A voice without organs: Interviewing in posthumanist research.” International Journal of Qualitative Studies in Education 26.6 (2013): 732-740. <\/p>\n
Barfield, Woodrow, and Alexander Williams. “Cyborgs and enhancement technology.”\u00a0Philosophies\u00a02.1 (2017): 4.<\/p>\n","protected":false},"excerpt":{"rendered":"
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