A survey of Identification and mitigation of Machine Learning algorithmic biases in Image Analysis

The problem of algorithmic bias in machine learning has gained a lot of attention in recent years due to its concrete and potentially hazardous implications in society. In much the same manner, biases can also alter modern industrial and safety-critical applications where machine learning are based on high dimensional inputs such as images. This issue has however been mostly left out of the spotlight in the machine learning literature. Contrarily to societal applications where a set of proxy variables can be provided by the common sense or by regulations to draw the attention on potential risks, industrial and safety-critical applications are most of the times sailing blind. The variables related to undesired biases can indeed be indirectly represented in the input data, or can be unknown, thus making them harder to tackle. This raises serious and well-founded concerns towards the commercial deployment of AI-based solutions, especially in a context where new regulations clearly address the issues opened by undesired biases in AI. Consequently, we propose here to make an overview of recent advances in this area, firstly by presenting how such biases can demonstrate themselves, then by exploring different ways to bring them to light, and by probing different possibilities to mitigate them. We finally present a practical remote sensing use-case of industrial Fairness

The Burqa Ban: Legal Precursors for Denmark, American Experiences and Experiments, and Philosophical and Critical Examinations

As the title of the article suggests, “The Burqa Ban”: Legal Precursors for Denmark, American Experiences and Experiments, and Philosophical and Critical Examinations, the authors embark on a factually investigative as well as a reflective response. More precisely, they use The 2018 Danish “Burqa Ban”: Joining a European Trend and Sending a National Message (published as a concurrent but separate article in this issue of INTERNATIONAL STUDIES JOURNAL) as a platform for further analysis and discussion of different perspectives. These include case-law at the international level while focusing attention on recent rulings and judicial reasoning by the ECtHR and the ECJ; critical thought-experiments in religion, morality, human rights, and the democratic public space; a contextualized account of burqa-wearing interventions by federal and state governments and, moreover, various courts in the United States; and philosophical commentary and, in some instances, criticism of the Danish and/or European (French, etc.) approach. The different contributions have different aims. The section on case-law at the international level reports on those central judgments that, in effect, helped to pave the path for the Kingdom of Denmark’s burqa ban. Concerning the concurring judges at the ECtHR, the opinions served to uphold a preexisting ban and to grant a wide margin of appreciation to the national authorities, thereby limiting the Court’s own review. As regards to the ECJ, the legality of company rules that contain a policy of neutrality for the workplace was examined, with a similar outcome. The authors who discuss religion, morality, human rights and the democratic public space are endeavoring to, respectively, appeal to ethics as a testing stone for law and to both challenge and address several forms of “expressivist worry” in connection with face veils. In doing so, the authors ask a number of thought-provoking questions that hopefully will inspire public policymakers to careful analysis. While the section that is devoted to American perspectives highlights a comprehensive survey of political and legal responses to, in particular, full-face veils like the burqa, the relevant author also incorporates public perceptions and, in the course of examining these, draws a parallel to “the fate” of the hoodie. The constitutionality of burqa-wearing in America, so it also appears, is partially an open question, but differentiating between religious, political, or personal reasons is a de jure premise. Given that the Danish legislators who drafted law L 219 to ban burqa-wearing in public places rely on a reference to political Islam, they relegate religious and personal reasons to the private domain, thereby also adopting secularism as a premise. This is explored in the last author response of the article, more precisely, in an account of the underlying materialism that, in turn, is applied to Muslim women. If policymakers and legislators engaged in Thinking Things Through exercises, they could, as a minimum, avoid law-making strategies that are not in the spirit of the theory they themselves invoke, albeit tacitly. While the aim of, as it were, arresting culturally self-contradicting legislators is unique for the section in question, all the authors who contribute to the joint research project have one end-goal in common, namely to inform about important perspectives while at the same time opening up for parameters for (more) fruitful, constructive and (if need be) critical debate in the future. With this in mind, four recommendations are presented by the research director for the project. Legally, politically, socially and culturally, conflict-resolution should not translate the relationship between rulers and the ruled into a separation ideology, an instance of controllers versus the controlled. All things being equal, that is the objective limit for a democratic society

Images of the Muslim Woman and the Construction of Muslim Identity: The Essentialist Paradigm

This article argues that much of the postmodern discourse on the Muslim woman and her veil is symptomatic of what I call the “essentialist paradigm”. The world is seen through the prism of a group’s religious/cultural identity and eventually constructs a Muslim identity – and with it an image of the Muslim Woman. The image of the oppressed veiled Muslim Woman and the treatment of a piece of cloth as synonymous with her whole identity and being are products of this paradigm of thought. Using an interdisciplinary approach that combines discourse analysis and a case study of the construction of the British Muslim community, this article argues that the essentialist paradigm ignores the context of its subject matter with all its accompanying power structures, political and social factors, and the roles played by both the state and fundamentalist Islam in constructing a Muslim identity and with it the Muslim Woman and her dress code

The impact of face masks used for COVID-19 prevention on emotion recognition in facial expressions: an experimental study

This study aimed to evaluate the impact of face masks used for COVID-19 prevention on emotion recognition in facial expressions. Seventy-two (72) adult participants (48 females, 24 males) attempted to correctly identify different emotions displayed by a female and a male actor’s facial expressions. Simulated emotions included neutrality, happiness, surprise, disgust, sadness, fear, and anger at two levels of intensity, with or without wearing a surgical mask. Accuracy rates of facial expression recognition and response times were collected. The GLM analysis for accuracy revealed a main effect of emotions (F(5,350)=57.47, P<.001) and face masks (without>with) (F(1,70)=338.95, P<.001), as well as a three-way interaction between emotions, masks, and actors (F(5,350)=9.69, P<.001). Disgust was the least recognized emotion, followed by sadness, while hap- piness, anger and surprise were the easiest to identify. The analysis of response times suggested that, when partially covered by a mask, facial expressions can be more ambiguous and difficult to read, and a larger amount of time was required to provide a response. In line with results on accu- racy, sadness was generally the most difficult emotion to identify. Male and female participants had similar response times. Globally, these results show that wearing masks can significantly reduce the ability to detect emotions in facial expressions. However, when emotions are expressed at higher intensity levels, this effect may be mitigate

Narratives of Arab Anglophone Women and the Articulation of a Major Discourse in a Minor Literature

“It is important to stress that a variety of positions with respect to feminism, nation, religion and identity are to be found in Anglophone Arab women’s writings. This being the case, it is doubtful whether, in discussing this literary production, much mileage is to be extracted from over emphasis of the notion of its being a conduit of ‘Third World subaltern women.’” (Nash 35) Building on Geoffrey Nash’s statement and reflecting on Deleuze and Guattari’s conceptualization of minor literature and Gloria Anzaldua’s Borderland(s), we will discuss in this paper how the writings of Arab Anglophone women are specific minor and borderland narratives within minor literature(s) through a tentative (re)localization of Arab women’s English literature into distinct and various categories. By referring to various bestselling English works produced by Arab British and Arab American women authors, our aim is to establish a new taxonomy that may fit the specificity of these works

Extreme Diversity

During the past decade, most corporations have made considerable efforts to become more efficient, or “better.” Frenzied global competition and the recent economic downturn have revealed that efficiency efforts have limitations, and corporations must also become “different.” That difference is their capacity to innovate. Innovation is based on a continuous stream of new and fresh ideas that come from a diverse cadre of employees. Corporations historically have believed that a uniform workforce promotes harmony, unity, and efficiency, and have relied on homosocial reproduction and innovation antibodies to maintain the traditional corporate trajectory. This paper contends that the scope of diversity present in a corporation’s employee base and the volume of valuable innovative ideas bubbling up from inside the company are correlated. In order to more fully leverage the broad expertise of an intentionally diverse workforce, organizations may wish to consider reorganization, refocusing compensation from individuals to teams, and expanding institutional learning programs. To effectively lead an appropriately diverse organization, executives must provide clear objectives supported by simple metrics, encourage employees to focus their extraordinary capabilities on customers and on worthwhile experiments to ascertain customer needs, and to channel and productively use creative abrasion that naturally occurs between talented people to propel corporate innovation.diversity; extreme diversity; innovation; homosocial reproduction; innovation antibodies.

Re-thinking Europe vol. II

The second volume of the series Re-thinking Europe offers an extended and revised version of a collection of papers selected from those presented at the third edition of the workshop Rethinking Europe held on 19th December 2014 at the Free University of Brussels (VUB) and organised by the Centre for Ethics and Humanism in collaboration with the Centre for Critical Philosophy of Ghent University. As the reader will see, the present volume examines a diversity of topics (cosmopolitanism, fraternity, the burqa ban debate, political theology, human rights and democracy) from very different perspectives, methodological strategies and scientific backgrounds. Nevertheless, all papers share the same ultimate horizon of meaning: Europe as an on-going challenge of permanent reflection on the limits, constraints and possibilities of critical thinking

Unveiling The Veil: Self-Representation in Contemporary Muslim Female Art

Contemporary Muslim feminist artists, such as Cigdem Aydemir, Sarah Maple and Shirin Neshat, tackle the representation and misrepresentation of Muslim women, within both patriarchal Muslim cultures and the Islamophobic Global North. As this thesis shows, such artists often use the veil to perform Muslim womanhood and their unveiled bodies to claim agency both in and outside of Islamic countries. This practice-led research MFA, developed by Amber Hammad, positions itself in the field of veiling and unveiling Muslim woman’s bodies, building on the work of the aforementioned artists. Drawing on Hammad’s experiences of living in Pakistan and Australia, it analyses the politics of performing Muslim womanhood from a feminist standpoint, utilising strategies of the performance lecture and video art in particular. In the video work The Nude Dupatta — A Performance Lecture (2021) Hammad draws on the work of Hito Steyerl on the politics of images and Andrea Fraser’s work on gendered institutional critique to galvanise her agency as a Muslim female artist. In particular, the work examines the female nude in Islamic art history. In Lower the Gaze: Manuscript Page from خاتون نامه Khatoon Nama #1 (2021) Hammad builds on Shahzia Sikander’s techniques of animation and appropriation and Sara Ahmed’s intersectional feminist theories to connect ideas of visibility and invisibility with the sounds of the Quranic phrase “lower your gaze.” Through these works Hammad expands understandings of Muslim female artists’ engagements with hypervisibility and the politics of veiling