Thursday, July 30, 2020

Xenobots: The first ever ‘living’ robots

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Charvi Trivedi

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Xenobots: The first ever ‘living’ robots

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Global Views 360

Publication Date

July 30, 2020

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A xenobot in simulation and reality

A xenobot in simulation and reality | Source: Sam Kriegman via Computer-Designed Organisms

Creating robots using artificial intelligence has become quite normal in this century. But a robot built with an amalgamation of artificial intelligence and biology is quite enthralling. Researchers from University of Vermont and Tufts University collaborated to conceive a living robot called ‘Xenobot’.

This astounding, millimeter-wide chunk of technology is considered to be ‘living’ as it is created by stem cells from the embryo of Xenopus laevis, an African frog species. These stem cells were selected in such a way that they grew out to be heart and skin cells.

Prior to this, computer scientists at the University of Vermont ran an evolutionary algorithm, which imitates natural selection, on their supercomputer, which yielded the most suitable structures of the robot. After selecting the best designs, biologists at the Tufts University moulded the skin and heart cells into the forms which closely resembled the outputs of the algorithm, through microsurgery.

The resulting biological bodies looked like tiny aliens. "They're neither a traditional robot nor a known species of animal. It's a new class of artifact: a living, programmable organism" said Joshua Bongard, a computer scientist and robotics expert at the University of Vermont, who was involved in the research. Detailed results are published in the Proceedings of the National Academy of Sciences (PNAS) research paper on January 13, 2020.

Newly created xenobots were found to swim in any liquid medium for at least 10 days (or more if put in a nutrient-rich environment) without being fed with any nourishment, since the cells have a reserve of embryonic energy.

Another incredible facet of this technology is that it can revamp any of its parts efficiently upon damage. While technological pieces made out of plastic and metal might cause a lot of pollution after they are disposed of, xenobots are completely biodegradable, causing no harm to the environment. "These xenobots are fully biodegradable, when they're done with their job after seven days, they're just dead skin cells" said Bongard.

One might wonder how these miniscule cell blotches are helpful to us. Well, Xenobots may be very small in size but they can achieve feats which almost no huge, metal-made robot can.

These living robots will be useful in certain fields like medicine wherein they could be utilized to clear plague from our arteries. They can also be modelled with pouches which enables them to carry certain substances. This property can be used for delivering drugs in specific parts of our bodies. Xenobots can also be a boon in the field of cancer biology as they can help reprogramming tumors into normal cells.

Additionally, these tiny biological bodies can be oceans’ best friends. With contaminants like radioactive chemicals, plastics and microplastics creating havoc in the marine world, an immediate need to clean up our water bodies arises. Many xenobots were observed to be moving in circles (an attribute of the beating heart cells), which resembled a ‘clean-up’ motion. Hence, these tiny robots can be a perfect tool to eradicate microplastics from the oceans as well as eliminating nuclear wastes.

Although this technology may be promising, certain ethical questions arise with every technological development, especially those involving biological manipulations. If programmed in a certain way, xenobots can also take over natural biological functions (maybe nerve cells to hamper brain function) and this can be used for nasty purposes.

Michael Levin who directs the Center for Regenerative and Developmental Biology at Tufts said, “That fear is not unreasonable. When we start to mess around with complex systems that we don't understand, we're going to get unintended consequences”. Levin and Bongard are extensively working towards understanding how complex systems work. "There's all of this innate creativity in life. We want to understand that more deeply—and how we can direct and push it toward new forms" said UVM's Josh Bongard.

Like any new disruptive technological innovation, the Xenobots also have the potential to prove boon or bane for the humankind. Let's hope it turns out more boon than bane.

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February 4, 2021 5:17 PM

Male gaze, their female guardians and sports-wear

In Helen Cixous’ essay, ‘The Laugh of Medusa’, she urges women to redefine what their body means to them, not just physically but also socially, emotionally and politically. This could happen by re-writing about your body in a way you deem  fit, the expression you identify with and separating it from how your body has been written about by men. The expression could be how you view your body separate from the patriarchal lense.

It is no secret that a woman’s body is subject to critique. While clothing for men is just a tool to cover themselves as per the surrounding environment, clothing for women isa social and political narrative that dictates their life or as we affectionately call it ‘culturally appropriate’.

The clothing style could vary. It could be a woman covered head to toe in a Burqa, it could be a woman who decides to wear sports-wear in a park or it could be jeans and a top. Everything is critically evaluated by men and by women who work towards protecting the male gaze.

The male gaze is a heterosexual way of looking at female bodies that sexualises these bodies into an object. It is a gaze that runs on the self-affirmative notion that the bodies of women, and what they do with it, is directly linked to how they  appear in front of a man.

In a recent incident in Bangalore, India, popular Indian actress Samyuktha Hegde was abused and threatened by senior political leader of the congress party, Kavitha Reddy,  for wearing sports-wear, in Bangalore’s Agara Lake park. She was exercising with her friend.

Kavitha Reddy initially claimed she was in indecent attire and went onto morally police and then later abused the actress and her friend.  A supposedly progressive political leader gets uncomfortable by what women are wearing. It breaks into an argument and a fight where the politician is supported by five to six men. Later on, the police appear to be appeasing the politician instead of the women who were harassed. Although she did apologise, her apology came after her video went viral, and as a protection for her own political reputation.

To look at Samyuktha Hegde’s clothing as a threat is to view her clothing as an act of obscenity therefore bullying her identity and sense of agency and reducing her to sexual object, who, by putting her in public, apparently gives the men present a right to look at her? Nevermind that she was there to workout like everyone else, her actions were confused as to how men look at her. In the video posted by the actress, the politician is surrounded by men who are championing her on. The politician choses to side with the patriarchal figures in shaming these women. Asking to protect from the male gaze is a far stretch but punishing women for the male gaze is where we should draw a line.

What roles does Kavitha Reddy play? She is the guardian of the male gaze. We find her in our mothers, in our grandmothers, in aunties and sometimes our friends. She understands a woman’s body as an object that is there to be looked at by men. She gets angry at women for wearing certain kinds of clothing but she is not angry at men for looking. The agency in this case always belongs to men.

When Cixous asks women to re-define their identity, she urges us to strangle the moral police that comes alive in such instances. It is the moral police that shames women for wearing clothes that don’t flatter their bodies or clothes that do flatter them. She urges us to reflect upon the source of such vigilance. Do we shame other women because we believe in what we are saying or our identity is partially (or  wholly) shaped by the male gaze?

Whether we chose to wear a burqa, or a dress, or variations of the new type clothing produced everyday, the crux of the matter is that it should not worry anyone apart from the one wearing it. The identity of a woman, sexual or otherwise, has to be redefined to be separated from the men and their gaze. We have to draw a line otherwise people in power will continue to abuse their power and preserve patriarchy and male gaze.

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