  A supportive intimacy of machine with flesh thus is a feature of many disabled people's lives, but one that can distance them from the nondisabled. Alison Kafer criticizes ecofeminism for assuming that authentic engagements with nature are possible only through purely natural immersion experiences from which use of manufactured products, including the assistive and prosthetic devices that distinguish some disabled people's embodiment, are banned. Ecofeminism remains bound by the traditional dualism of human artifice versus nature, Kafer argues, in part because of mistakenly equating species-typical bodies with naturalness. Species-typicality remains a presumption of feminism, she says (Kafer 2005). Such a standard disregards or devalues people with disabilities whose functioning integrates their fleshly parts with mechanical components or other technologies. (See Kafer 2013 for a more general theory that intersects   feminist, disability, and queer theory approached to embodiment.)