In Linda Nagata’s The Bohr Maker, the story of a girl name Phousita unravels within the first chapter, it becomes obvious that she lives in a part of Southern Asia that has been poverty stricken.
Nanotechnology has been placed into many aspects of natural living as almost a solution to larger issues humans face. Nanotechnology is introduced into the river that runs past Phousita’s neighborhood and home, with the purpose of turning non-biodegradable waste into fluff, a source of food.In the first scene she spots the body of a dead rich man floating down the river, and at first is hesitant but then calls the other woman so they can strip the body of its clothes and or any belongings in order to trade them in town for money. When trying to get rid of the body Arif, the man of the house, comes outside and runs to catch the body because it’s a waste of food. In the process of Phousita trying to get a hold of the body, she gets stuck with a needle that was on the dead man’s body and becomes infected a nano virus (named the Bohr Maker). If she had been infected by any other normal person nothing would’ve happened, but since she was infected by a wealthy man people are actually paying attention.
In Lisa Nakamura’s essay Indigenous Circuits: Navajo Women and the Racialization of Early Electronic Manufacture she focuses on the women of color within the technological field who are brushed aside and not recognized as contributors to the development of technology.
A quote from the article says “Their bodies become part of digital platforms by providing the human labor needed to make them”, which means that these women who made the technology became a part of it by providing the means to make it whole. In a sense Phousita’s body became a digital platform for the Bohr Maker in order it to perform and be whole; she in herself housed and became the technology.