Cyborgs are symbiotic fusions of organic life and technological systems. From the Six-Million-Dollar man to the Terminator, cyborgs have populated the American cold-war space-race imagination for decades, evolving in tandem with our cultural attachment to technological solutions to life problems. Increasingly, these visions of human-machine coevolution have focused on practices of sexual reproduction and childrearing—areas in which our codependence with the technologies we have developed is intensifying. We use this term advisedly; the more positive interdependence does not sufficiently connote the compelling, addictive quality of our relationship to cyborg technologies, from ultrasounds to evaluate fetal progress to teddy bears that imitate the sounds of the womb. We are immersed in cyborgs; they saturate our language, our media, our technology, and our ways of being, posing questions we cannot answer about the exact location of the fine line between “mutilating” a natural process in a negative and destructive way and “improving” or “enhancing” it. That line may be impossible to locate; so many of the technologies that cyborgify us in (what we perceive as) positive ways, from air “conditioning” to laundry detergents to cars, carry a high environmental price. Yet we continue on our cybercultural path. The discipline of anthropology, out of which this book arises, has itself developed a new and intensive focus on the sociocultural aspects of science and technology. Ever since Donna Haraway noted that “we are all cyborgs now,” it has been ever more seriously suggested that anthropology, the study of humans, should move outside the limited domain of humanity to encompass the apparently limitless domain of the cyborg. This “cyborg anthropology” is already the subject of two key collections, The Cyborg Handbook (Gray