In the era of exponential technological leaps, the presence of various smart devices, artificial intelligence, and digital health devices is widely seen as cutting-edge solutions. However, a fundamental reflection often escapes public attention: for whom is all this advanced technology designed? In reality, the convenience enjoyed by most people often becomes a major barrier for vulnerable groups, such as women with disabilities and the elderly, in carrying out daily activities independently.
Efforts to break down these barriers are starting to emerge through solution-oriented local innovations. One of them is REKAT, an inclusive bra created by students of the Universitas Indonesia that utilizes magnetic fasteners at the front. This innovative design provides a significant sense of independence for women with limited motor mobility to dress without having to rely on the help of others, while also maintaining their body privacy.
A similar innovation is shown through the 'Hear in Hijab' project, a technological solution for deaf women who wear hijabs. By integrating a wireless microphone into a hijab brooch, the barrier of sound attenuation caused by the head covering fabric can be overcome without forcing users to change the way they dress. Both examples prove that the best technology is born from deep empathy for specific needs that have long been overlooked by the concept of the default user.
In modern design theory, an approach that emphasizes design justice is increasingly urgent to apply. Guided by the core principle of the global disability movement, 'Nothing About Us Without Us', vulnerable groups should no longer be positioned merely as research subjects or passive consumers. They are the owners of lived experiences who must be actively involved from the very beginning of the conceptualization stage to product testing.
When drawn into the perspective of social justice and religious values, providing this technological accessibility aligns with the principle of mubadalah (reciprocity) which upholds the equal dignity of humans. Furthermore, efforts to reduce life difficulties for others (raf’ al-ḥaraj) are a concrete implementation of the objectives of Islamic law (maqāṣid al-syarī’ah). Ultimately, the success of an innovation is not measured by how complex the algorithm system is, but by how much the technology is able to humanize its users.
