Indigenous Protocol and Artificial Intelligence

tags

AI Data Governance

Notes

Introduction

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design and create AI from an ethical position that centers Indigenous concerns

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Western rationalist epistemologies out of which AI is being developed are too limited in their range of imagination, frameworks, and language to effectively engage alone with the new ontologies

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Many Indigenous epistemologies refuse to centre or elevate the human.

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Approaching new machine entities from such frameworks opens up opportunities to develop relationships with them based on mutual respect and aid.

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Protocol can be understood in Indigenous contexts generally as guidelines for initiating, maintaining and evolving relationships. These can be relationships with other humans, and they can also be relationships with non-humans such as animals, rocks, and wind.

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while the developers might assume they are building a product or tool, they are actually building a relationship to which they should attend.

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[computational protocols] are often both descriptive—this is what you need to do in order to communicate between X and Y—and prescriptive— this is the behaviour we want to encourage, and the protocol that enforces that behaviour. It is in the latter mode we can see clearly how protocols embed numerous assumptions about ‘proper’ behaviour

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Hawaiian culture has maintained a robust discourse around innovation that centres a long, continuous history of Hawaiian exploration and experimentation.

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AI as Skabe (Helper)

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Dr. Whaanga warns of the potential for AI systems and related technologies to be used against Indigenous peoples as an extension of colonial practices of exploitation, extraction and control, particularly those that displace a peoples’ understanding of themselves with a worldview that favors the colonizer.

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The ‘Indigenous Protocol and Artificial Intelligence in Action’ team have written a case study about developing the Hua Kiʻi prototype app for language revitalization

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“we are entering a new phase of language revitalization where technology can assist Indigenous people in organizing data in ways that allow us to synthesize ancestral knowledge and rebuild systems of knowledge keeping and transmission”; the key will be to ensure that the intellectual architecture preserved orally and textually by our ancestors helps shape the computational architecture of our digital technologies—and the data on which they are fed.

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Our peoples should do that work. There is no reason why we should not be able to do so. The alternative is to have our worlds designed for us.

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philosophical monoculture that makes a number of deeply flawed assumptions about the values held by all individuals and all communities.

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universalist ethics often have been used to erase or sideline values central to our communities’ being in the world

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AI: A New (R)Evolution or the New Colonizer for Indigenous Peoples?

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Knowledge and information are the intellectual capital generated by families, communities, tribes and knowledge holders over multiple generations. This intellectual capital, our Indigenous knowledge systems, are a holistic, dynamic, innovative, and generative system that is embedded in lived experience.

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Indigenous peoples, their languages and cultures are exceptionally vulnerable to the impacts of change, to globalisation, and its underlying goal to create a global village based on cultural, social, political and economic homogenization.

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With the increase in the probability of this homogenization, will AI accelerate this change, this loss?

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The colonization of the culture, language and mind takes place “through the transmission of mental habits and contents by means of social systems other than the colonial structure. For example, via the family, traditions, cultural practices, religion, science, language, fashion, ideology, political regimentation, the media, education, etc.”

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To control a people’s culture is to control their tools of self-definition in relationship to others.”

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Indigenous Protocols in Action

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Indigenizing AI: The Overlooked Importance of Hawaiian Orality in Print

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A ‘technology’ that is a metonym for futurity can easily, nearly by definition therefore, leave Native people out of its imaginary, its institutions, inner sanctums and external profit margins.

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In order to cultivate data sovereignty, intense study of the way our societies organized knowledge, particularly in a Hawaiian context, will require deep study of language, history, social relations, and customary knowledges which have often been negatively impacted by colonial processes.

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How can the chasm wrought by colonialism, which sought to destroy our communal relations and break our spirits by removing our primary mode of affective expression, language, be bridged?

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in what ways can digital applications constitute Native peoples with “knowing” rather than taking their place

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How can Native communities working towards their own data sovereignty mitigate against the imposition of non-maoli structures of knowledge and interpretation of their ʻike, and data

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power of creation in the hands of those developers who have been trained to code, but not trained to know (ʻike), circumventing communal and ancestral rules for who has the authority to pass on and keep knowledge

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largest and most pressing issue in creating good future content aligning communities in the present with their pasts lies in cultivating good social relations between developers, engineers, and knowledge keepers.

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addressing our own affective states (ʻano) of being orphaned, the trauma and loss of what we struggle to articulate in a foreign tongue.

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creation of meaning cannot be programmed without context

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focus on our own communities to reconnect with indigenous forms of customary knowledge independent of the inevitable mimicry that comes with resistance

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consider what the archives can teach us about Hawaiian cognition, how our people viewed the world and their place within it

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The goal of historical, cultural and language revitalization is to create well integrated kānaka, people whose knowing is ingrained and deep-seated, that is no longer separable or dispersed by the imposed categorical disciplines structured by settler knowledge: history, political science, linguistics, anthropology, health, for example.

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understanding the nature (ʻano) of a word, mapping sense relations along with the intent of its users, even as meaning changed and transformed over time and across different islands

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Memory and knowing was never forged through “faith” or “belief,” but through training and pedagogy: hoʻolohe, hoʻopili mai, hoʻopaʻa naʻau (listen, repeat, retain in the guts).

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craft better interpretive systems which will allow us to more fully organize, understand, and engage ancestral knowledge

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