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38 Mobile Culture Studies | >mcs_lab> 1 (2020)Johanna Menhard | Entanglements on and with the street accepted that we experience it as a vital or even a natural part of our lives”.56 In this pyramid, van Mensvort ranks the internet and the smartphone among the vital technologies, but not yet invisible (e.g. clothing) or naturalized (e.g. cooking). But could the smartphone also already be invisible to people in some contexts? “Within the invisible stage technology moves from the conscious realm – where we recognize it as a tool that we deliberately use – into the realm of the unconscious, where it becomes an invisible partner in our existence”, writes van Mensvort.57 Thinking about how I feel about the missing smartphone, about this trust and close contact with the human body, this feeling of disappointment, anger, helplessness, I would no longer consider the smartphone as a tool, that is a deliberately used tool, but rather a part of the body. On the one hand, only very few technologies climb the first four steps, which is why the weight of the last three steps is so much heavier, writes Mensvoort. On the other hand, only technologies indis- pensable in everyday life can reach this stage; their presence is essential, their absence a crisis-like experience, explains Mensvoort.58 Technologies such as the internet are therefore an essential part of cities, and smartphones are certainly inseparable parts of the bodies moving on the street. The body in motion on the street could, therefore, be defined as a posthuman body. Franc- esca Ferrando describes the posthuman body as an interwoven body which is not one but many; Technology is not another entity added to the body, and, in contrast to transhumanist approaches, the connection to technology in the realm of the emergence of posthuman bod- ies does not mean the human body is overcome or transformed into something more than human.59 Again, the focus lies on relations, as Ferrando highlights in reference to Barads con- cept of intra-actions: “We are always in relations. We are the technology we use. The technol- ogy we use, becomes us. These are intra-actions, to call Karen Barad. Intra-actions, that are constantly changing the sensitive material framework of space-time.”60 The human body exists in co-relation with technology and we have to position ourselves in this relation, argues Fer- rando. Since this relation creates unlimited consequences, possibilities, actions, and reactions, we have to think about what we want this relationship to be.61 Summer 2019: What is my position in urban anthropology? In summer 2019, I was still struggling with my occupation with my smartphone and not elab- orating on my entanglements with the street beneath my feet. Why do I give the street so little attention, but the smartphone so much? The smartphone in my pocket, the smartphone in my hand, the smartphone in front of my face, the smartphone near my ear, the other passen- gers’ smartphones, the smartphones in advertisements – what does the (omni)presence of the smartphone with anthropological research on urban streets? 56 Koert van Mensvoort: Pyramid of technology. How technology becomes nature in seven steps (=Eindhoven University lectures, 3). Eindhoven: Technische Universiteit Eindhoven 2014. Online available: https://www. mensvoort.com/home/pyramid-of-technology. 57 Ibid. 58 Ibid. 59 Francesca Ferrando: Posthumanism, Transhumanism, Antihumanism, Metahumanism, and New Materialisms. Differences and Relations. In: Existenz 8 (2013) 2. pp. 26-32, here p. 32. 60 Francesca Ferrando: Can Technology be Enlightened? The Quantumness of Archipelagos. I AM Weekend. Barcelona, 20.03.2019. Available online: https://www.youtube.com/watch?v=qQjN0KWVSLk. 61 Ferrando: Posthumanism.