Introduction

Mixed reality headsets are old-fashioned. Smartphones are garish. Smart devices are dumb. Digital wallets and credit cards are a hassle. These headlines seem far from reality. However, in the not-too-distant future, they may well apply. With the rise of embodied technologies (e.g., biocompatible microchip implants), the use of external devices must be carefully reconsidered. After all, having a piece of a computer inside your body may change a few things. In this scenario, a meaningful issue that arises involves the sociocultural dimension of using such devices during consumption activities. Prior marketing and consumer research on new means of accessing money have primarily focused on the emotional and behavioral influences on consumers of different modes of payment. We, researchers and practitioners, also have some understanding of the role of new technologies, for example, cryptocurrency, online retailing and dating apps mediating market exchanges, the physical quality of certain payment methods on consumer consumption journeys, and the sacred and profane meanings associated with money (Belk & Wallendorf, 1990). However, historical and sensorial associations with payment modes are grounded in something that is external to the human body, something that usually goes in and out of your pocket—credit cards and cash, for example.

This is not the case for some biohackers, who combine body modifications with emerging technologies to improve their biological bodies. They are part of a technophilic philosophical and social movement known as transhumanism, which sees incorporative technology as the only way to further human wellbeing (Sorgner, 2021). Some of these bold and forward-thinking technology-enthusiasts have been hacking their bodies to live longer, smarter, and better. For example, some biohackers have biocompatible microchip implants the size of a grain of rice that capture biomarkers, monitoring states such as body temperature. This data is then transferred to a specific mobile app and used to make decisions about what to eat, when to sleep, where to go, and so on. But of key importance to this chapter is the type of microchip which, in some cases, replaces keychains, car keys, business cards, IDs, and credit cards. Enabled by these implantable modes of payment, biohackers pay for their purchases by tapping their hands on readers, smartphones, or other devices that have the capacity to interact using near-field communications (NFC). These microchips can also contain information on how you like your coffee, whether you prefer a window or an aisle seat, and if you have any medical allergies, for example. Because of their novelty and somewhat science-fictional status (Belk, 2022), the phenomena of biohacking, particularly those involving new modes of payment, are so far unknown and untheorized in marketing and consumer research. This is a glaring omission for at least two reasons: Firstly, due to its ethical implications and controversial sociocultural acceptance, biohacking has been fiercely discussed in other scientific fields, for example, medicine and philosophy, and thus it should also be approached and understood in retail and consumer research contexts. Secondly, from a managerial perspective, the usage of biocompatible microchip implants as modes of payment may pose challenges regarding consumption journeys and face-to-face interactions in physical stores.

Tackling this omission, this chapter presents an introduction to transhumanism, biohacking, and the consumption of embodied technologies. It then details the futuristic challenges already faced by consumers and companies in their different sociocultural contexts. Finally, it offers some conclusions and suggestions for future research.

Transhumanism, Biohacking, and Embodied Technologies

Transhumanism is a techno-progressive movement positing that we humans are far from our full potential in terms of biological evolution. The main idea is to create “superhumans,” overcoming the unstable genetic structure of homo sapiens. To achieve such a condition, transhumanists argue, humans should be “designed” using genetic engineering or by enhancing their current bodies by physically merging them with technology. In the hope of furthering this superhumanization project, transhumanists have created the Transhuman Coin, a cryptocurrency dedicated to funding the research and development of human enhancement technologies.

One social manifestation of this futuristic ideal is known as biohacking—a wide range of biotechnological self-experiments, or hacks, intended to further human wellbeing (e.g., increased cognitive capacity, happiness, and morality). Primarily inspired by the Cyberpunk movement, biohacking is a “do-it-yourself citizen science merging body modification with technology. The motivations of biohackers include cybernetic exploration, personal data acquisition, and advocating for privacy rights and open-source medicine” (Yetisen, 2018, 744). In maker spaces, garages, kitchens, and other improvised workplaces, biohackers conduct experiments that are often innovative and controversial, but sometimes illegal. For example, these can range from simply drinking Bulletproof Coffee, in order to stay hyper-alert, to developing a special chemical to provide humans with night vision, and to implanting biocompatible magnets in the body to sense magnetic fields.

Each of these examples impacts business and society differently. When it comes to retailing, embodied technologies promise to be the most impactful. It is relevant to note that the term “embodied” does not have a direct connection with “embodiment.” The latter term refers to lived experiences mediated through the body, as defined in phenomenological philosophy. Embodied, as used in this chapter, relates to technologies that consumers use on, in, and around their bodies, and can be categorized into four types: ingestibles, embeddables, wearables, and implantables (Pedersen & Iliadis, 2020). In the case of the first type, certain ingestible pills (e.g., nootropics or smart drugs) allow consumers to enhance their cognitive capacities, as portrayed in movies such as Limitless in 2011 and Lucy in 2014. Ingestible sensors can send physiological data directly from inside the body to the consumer’s smartphone screen—something that Samsung has been researching and developing. Between the inside and outside of the body, embeddable technological devices contribute toward restoring some lost capacity to perform daily tasks, for example, Neil Harbison’s antenna inserted into his skull that allows him to “listen to colors.” Moreover, amputees can recover their ability to perform tasks, for example, tying shoelaces, by using a bionic hand made by Ottobock. The third and most common type of embodied technology is wearable devices. These technologies enable consumers to generate and gather flows of data about their daily activities, and the effects of these on the body. In some cases, the outcome of data visualization is the possibility of increasing consumers’ sense of satisfaction, conviction, pride, and success when their “quantified self” numbers are satisfactory (Bode & Kristensen, 2015). In the marketplace, consumers can currently find wearable devices in the form of smartwatches, biostamps, smart contact lenses, and smart bands, among others, manufactured by well-known brands (e.g., Apple, Google, Fitbit). Most of these support some form of contactless payment, for example Google Pay, Garmin Pay, and Apple Pay.

Of greater relevance to the arguments we make in this chapter is the last category of embodied technologies: implantables. Unlike technologies used outside the body and can easily be removed, implantable devices are usually encased in 2 × 14 mm biocompatible glass and injected using a thick needle. The microchip is injected into the hand, between the metacarpal bones of the index finger and thumb and placed in parallel to the index finger. These NFC implants are one of the most common hacks used in the biohacking community. By using microchip implants, such as the one shown in Image 16.1, biohackers can open doors, exchange business cards, and start their Tesla cars, among other activities, by simply tapping their “cyborg hand” on a digital device.

Image 16.1
A photograph exhibits a close-up of a person's index finger and thumb holding a N F C microchip.

NFC microchip

Full size image

In the case of payments, there are two main possibilities of working with this type of implantable technology. The first option corresponds to the conversion of bank contactless-only mini cards into an encapsulated implant with a biopolymer coating. The resulting flexible product is 8 × 22 × 0.4 mm and must be implanted using a scalpel procedure, with the creation of a subdermal “pocket” to accommodate it. It is then carefully slid under the skin and stitched. Using such implants, money is debited directly from your bank account, which was previously associated with a credit or debit card. All this biohacking, however, comes with some caveats. Firstly, successful activation is not guaranteed. Secondly, bank cards eventually expire or are canceled for security reasons, and need to be renewed, meaning that the biohacker would have to leave an old device idle inside his/her body, or replace it. Finally, depending on the place of installation (e.g., joints), there is a varying chance of physical damage to the implant.

The second option regarding implanted payments is more recent and presents a lower risk of failure regarding its technology. Funded in 2020, Walletmor offers the first generation of smart implants with a payment function. In the case of this product, consumers must acquire the microchip on the Walletmor website, download an app called iCard, which is a digital wallet, and link it with the microchip. Then, the advice given is to seek a local specialist to implant it, usually a body modification professional, because physicians are unwilling (or not allowed) to do the implanting procedures. As regards money coming in and going out, the iCard app needs to be credited before making any purchases using the implanted microchip. Even though Walletmor relies on an app, and not directly on a bank account, in order to process its transactions, its microchip expires within eight years of being purchased and so must be replaced, just like those converted bank cards. For many biohackers, cutting, bleeding, implanting, stitching, testing, failing, removing, and replacement are a small price to pay to become an “enhanced” human being.

Present Futuristic Challenges

In the German fairy tale, Rumpelstiltskin comes at night, offering to grant a queen her wishes in exchange for the king’s firstborn. More recently, the tricky and pricy enchantment of this trickster has been represented in the TV show Once Upon a Time, in which the character’s classic catchphrase could summarize the biohackers’ self-experiments: “All magic comes with a price, dearie.” We could discuss this “magical price” from a very pragmatic, business-driven angle, but that would be superficial. It is not wise to overestimate the promises, nor underestimate the perils, of transhumanism, biohacking, and embodied technologies as regards their impact on humanity. Thus, we now present a few technophilic and technophobic ideas, based on different perspectives, in order to discuss the challenges facing consumers, companies, and societies.

As regards the consumers of microchip implants, contemporary research shows that these often seek to experience a greater sense of convenience while exercising their freedom to change their bodies (Lima et al., 2022). It is not uncommon to find accounts mentioning the liberating potential of this implantable technology, as well as the actual feelings of independence and empowerment emerging from its usage. Under normal circumstances, it may be frustrating to realize that your wallet or smartphone is at home while you are midway through a long line at the supermarket. For the biohackers who have been microchipped, the mode of payment is “you”. At least for the time being, you cannot leave your microchipped hand behind, as you potentially might do with your smartphone. This human-technology physical integration becomes even more unique when cryptocurrencies are stored in these implants. Some enthusiasts have their crypto assets securely kept inside their bodies rather than in digital wallets on smartphones or on physical cards (e.g., BitPay). They do so to avoid not only losses and theft, but also fraud and even hacking incidents. In their case, it is as simple as going to the store, tapping their hands on a Cyclebit point-of-sale (POS) terminal, for example, and then paying in Bitcoin, Ethereum, or any other cryptocurrency. Nevertheless, while becoming more machine-like may promote a sense of self-enhancement, it may also contribute to experiences of self-diminishment.

Although anthropomorphizing objects may be seen as a positive practice, the attribution of machine characteristics to humans, or technomorphism, is not always seen so favorably. There is evidence of a potential sense of dehumanization in some contexts due to people becoming machine-like and lacking a medical justification (Weihrauch & Huang, 2021). From this perspective, implanting a microchip into the human body can be acceptable insofar as the human condition is being repaired. This is the case with pacemakers for treating abnormal heart rhythms, insulin pump for controlling diabetes, and the implantation of electrodes into the brain for deep brain stimulation procedures that treat epilepsy, for example. Here, we should then start to wonder about the meanings and roles of transgression and transcendence in consuming embodied technologies. Are they to be accepted only when helping to overcome disabilities or death? What if a microchip were to have a payment function and the capacity to store health data at the same time?

Microchipped or not, when consumers go to the store, they interact with the staff by greeting them, sometimes asking for information, choosing something, and paying for a purchase. Such dyadic interactions between the service provider and the consumer, or service encounters (Surprenant & Solomon, 1987), have many elements which, occasionally, create embarrassing situations. Here, consider the ideals of respect, inclusion, and diversity as corporate values in a broad sense. A poorly trained sales assistant may transform the purchase of, for example, condoms, menstrual cups, laxatives, or even shampoo for a specific type of hair into a nightmare. In the case of improper comments, ungraceful acts, and expressions of emotion, consumers may feel they have been criticized and judged, had their privacy violated, and, ultimately, feel stigmatized. Now, imagine having something in your body that is neither shared with other human beings as a biological feature, nor observes social norms. In this context, some biohackers report that the result of having and using implanted microchips as a mode of payment is the experience of being seen as lunatics, tricksters, and fraudsters. Something that biohackers regard as “dope” quickly becomes “nope” for others. Often, they need to show the implant under their skin, explain how it works, answer questions, which are not always friendly, and then wait for the system to show proof of payment. This is a very different experience from paying by cash or using traditional bank cards, something which, in most cases, no longer requires a signature, proof of identity, or scrutiny. You just tap on the card terminal or machine and go, usually without any embarrassment or harassment during the service encounter. The scrutiny and suspicion arise from the “strange” behavior of using the back of the hand to initiate this kind of transaction.

If we consider that many of our perceptions, reactions, and interactions with technologies are shaped by the sociocultural context in which they occur, the meanings of implanted microchips vary greatly. For example, Dangerous Things, a major manufacturer of embodied technology in the US, has sold more than 10,000 different models of microchip implants since its foundation in 2013. Zoltan Istvan, a prominent American transhumanist and former presidential candidate, has been successfully advocating for new legislation and greater societal acceptance of emerging and speculative technologies like microchip implants such as the one he has in his hand. Many of his political proposals and personal ideas face challenges due to the entanglement of religion in politics. It is not uncommon to find someone scrutinizing and discrediting him based on religious beliefs, for example, the association of the “Mark of the Beast” with microchip implants. According to Christian eschatology, this mark identifies Satan worshipers during the final days. In this apocalyptic forecast, only those with this mark on their right hand, or forehead, will be allowed to buy or sell. Consequently, the desired convenience and sense of self-enhancement sought by biohackers, in using a microchip as a mode of payment, are conflated with illegal activities, deviant behaviors, and divine punishments.

This type of embodied technology is not restricted to the community of biohackers. Many companies, like Swedish start-up hub Epicenter, are exploring these technologies. Since 2015, this company has been offering implants to its employees to enable them to open doors without keys, log into computers without passwords, and make purchases from vending machines without credit cards (Petersén, 2019). Another relevant example of technology acceptance is Swedish train operator SJ Railways. Several years ago, this company was a pioneer in testing and adopting NFC readers capable of scanning implanted microchips that could be used as an alternative to printed tickets. Each passenger had to register using a membership number stored in the microchip and the SJ app on his/her smartphone. As the conductor walked through the train checking tickets, all the passengers had to do was present their hands to be scanned for the ticket information to be confirmed. Consumer acceptance was relatively high since more than 3000 passengers were using microchips instead of printed tickets. Such a positive scenario may be related to the fact that Sweden is frequently ranked among the top three most innovative countries in the world.

In the broader European context, the consumption of microchip implants has been scrutinized by many countries and their stakeholders (e.g., governments and NGOs). Perhaps the SIENNA project is the most important European initiative, addressing some of the challenges and opportunities of emerging technologies such as implantables. This was a multi-country research project led by the University of Twente in the Netherlands, and funded by the EU H2020 research and innovation program. This research has created frameworks for informing the ethical management of new technologies, research ethics protocols, and professional ethical codes.

Conclusion

Over time, money in the form of cash, coins, and cards has gradually been shrinking in our wallets and expanding on our smartphones, smartwatches, and smart bands, in the form of data. Now, with the rise of embodied technologies, biohackers are taking a step into the future and implanting NFC microchips into their bodies to replace the previously mentioned gadgets as a mode of payment.

Certainly, with the continuous development of blockchain technology, which brings more safety, transparency, and traceability to transactions, new types of currencies and modes of payment will emerge. This is especially relevant because of ambitious projects to create extended realities, for example, Meta’s metaverse, which would eventually merge the physical and virtual worlds. In this hitherto speculative scenario, having an implanted technology based on blockchain, which provides secure transactions between these two worlds, may have a considerable impact on consumption journeys. Accordingly, some core marketing elements, for example “Price” and “Place” strategies, may need to be redesigned. In this vein, new opportunities and challenges will require broader managerial mindsets and an openness to innovation.

We have raised several questions, extending beyond the pragmatic business context, which can guide future discussions within this field of technological development. For example, how do we establish fair and ethical values as regards who gets to consume such innovative technology? What is the role of government in regulating and protecting data privacy in the case of embodied technologies? Is it medically safe to work with biohacking and to have this type of body modification? How can managers prepare their staff to interact with consumer-biohackers without fear, prejudice, or stigma? More research is needed in order to begin answering these questions. The time to do such research is now as this is the dawn of implantable consumption. We hope this chapter on biohacking the future of payment will spark fresh discussion, both in the theoretical and managerial contexts.