Welcome to 'Cyberculture'

Contemporary urban lifestyle necessitates the merger of traditional culture and technology; yielding what is commonly referred to as ‘cyberculture’.

This is evidenced in our increasing dependency on machines in carrying out our daily activities, such as waking up in the morning (alarm clock), brushing your teeth (electric toothbrush), making breakfast (stove, microwave, kettle, and toaster), etc.

In the greater scheme of things ‘cyberculture’ is primarily understood in terms of communication networks, software and programming. However, ‘cyberculture’ also constitutes “artificial intelligence, virtual reality, artificial life, and the human-computer interface” (Lister et al. 2003: 287).

In addition to the above, ‘cyberculture’ explores the:
- “construction and politics of artificial life
- “complexity and technological resources of organic bodies
- and “the indissociability of biological and technological systems”
(Lister et al. 2003: 287).

To help you contextualise the above, simply consider movies such as Blade Runner (1982, 1992),Gattica (1997),The Matrix (1999), ),Artificial Intelligence: AI (2001), and i, Robot (2004).



Although some of the prospects envisioned in these ‘cyberpunk’ science fictional movies appear farfetched, some of theme actually point to current developments in science technology. As a result, ‘cyberpunk’ science fiction has been “accorded the status of a sociology of new media cultures” (Lister et al. 2003: 288).

The sciences pertaining to these facets of ‘cyberculture’ are “biotechnology, robotics and AI research, genetics and genomics” (Lister et al. 2003: 287).

Research surrounding ‘cyberculture’ often explores the relationship between culture, technology, and nature. As a result, these studies fall under what is now understood as ‘cybercultural studies’.

‘Cybercultural studies’ also explores the blurred “distinctions between science fiction, sociology and philosophy” (Lister et al. 2003: 288). This post is a first of a series of explorations into these blurred distinctions.

The SuperHuman Race

Imagine waking up one day to the realisation that the world as you know it is actually an isolated high-tech compound and that you are a clone whose organs are soon to be harvested?

This is the plot to Michael Bay’s recent science fiction blockbuster 'The Island' (2005). The protagonist Lincoln Six-Echo (played by Ewan McGregor) goes on the run after discovering that he is actually a clone kept in a utopian facility, only to be later harvested.

If you thought that this was far fetched, think again. According to Director of Research at the Royal College of the Art (in London) Professor Sandra Kemp, “we are already doing [this] with stem cells but not with fully grown people or babies. Scientists are already cloning human stem cells and animal stem cells”, for transplantation purposes.

In 1997, Robert Pennington (of Dallas, USA) faced acute liver failure and no available human match. He underwent a pioneering surgical operation that connected him to a transgenic pig’s liver, whilst he waited for a human donor. To date, Pennington believes his life was saved by Wilbur the transgenic pig. Organs of transgenic animals are genetically modified to be human compatible. This process is known as animal Pharming.

Although Professor Kemp says she has not come across any case whereby a human clone had been harvested in this manner, she does not see why this would not be possible in the near future.

Genetic engineering has seen a shift in recent years from medical to cosmetic purposes, to help curb our limitations as human beings. In 2002, cyborg professor Kevin Warwick gave himself an ultrasonic sensory ability. The professor of Cybernetics at the University of Reading (in England) said, “those who want to stay humans, you’re going to remain a sub-species”.

Professor Kemp predicts that in our search for the perfect human race, we will arrive at a future form of racism, whereby the genetically modified being will be considered superior to those who are not.

Kemp admitted that if she was in the position of genetically enhancing her embryo to bear a superior being, she would, considering everyone else would be doing it and if she did not, her child would be at a disadvantage.

Here are a few questions Professor Kemp asked the audience at her ‘Human enhancement: Future designs and bio features’ lecture:
- Would you enhance your body and/or mind?
- Would you have a genetically engineered baby?
- Would you accept an animal part?

Respond with your answers.

Stay tuned for my next blog post for a video/audio slide of the interview with Kemp.