In much research dealing with sport technologies and the process of cyborgification there is a significant lack of attention given to the experiences of athletes themselves. This is particularly so for disabled athletes. Against this backdrop of neglect, we draw on data generated from a 4-year ethnographic study that explored the experiences and meanings of disability sport for those who became involved in it following a spinal cord injury, and here we focus specifically on the process of becoming a disabled sporting cyborg. Our analysis reveals the following phases in this process: From taken-for-granted to techno-survival cyborgs; rehabilitation centres and becoming a technically competent cyborg; everyday life as an embodied cyborg; becoming a disabled sporting cyborg. The dynamics of each phase, how they relate to each other, and how they shape body-self-technology relationships over time are considered in detail. In closing we offer some reflections on the consequences of cyborgification and the implications of this process for constructions of ability and disability. We also raise questions regarding the structural and ethical implications of cyborgification, particularly in terms of the validation of certain kinds of bodies at the expense of others and the role of technology in reproducing social inequalities.

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This article explores the impact of the binary configuration of disabled bodies as opposite and unequal to able bodies, and whether or not contemporary bodybuilding provides a space where this dualism can be overcome. Drawing on life history interviews with Dan, a professional wheelchair bodybuilder, we consider how his hyper-muscular upper body may position him as a supercrip and thereby reinforce bodily and gender norms. Simultaneously, Dan's powerful, disabled body and a competitive context that applies standard judgment criteria across all bodies potentially subverts this normative configuration. We reflect on the contradictions engendered by Dan's corporeality by drawing on notions of the bodybuilder as bodygarde involved in a process of enfreakment that disrupts and transcends contemporary bodily ideals. Here, variable self-reflexive bodybuilding projects can accommodate contingent conceptualisations of perfection, including disability, with implications for disabled bodies and identities more broadly.

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