Against Reduction

Provocative, hopeful essays imagine a future that is not reduced to algorithms. What is human flourishing in an age of machine intelligence, when many claim that the world's most complex problems can be reduced to narrow technical questions? Does more computing make us more intelligent, or simply more computationally powerful? We need not always resist reduction; our ability to simplify helps us interpret complicated situations. The trick is to know when and how to do so. Against Reduction offers a collection of provocative and illuminating essays that consider different ways of recognizing and addressing the reduction in our approach to artificial intelligence, and ultimately to ourselves. Inspired by a widely read manifesto by Joi Ito that called for embracing the diversity and irreducibility of the world, these essays offer persuasive and compelling variations on resisting reduction. Among other things, the writers draw on Indigenous epistemology to argue for an extended “circle of relationships” that includes the nonhuman and robotic; cast “Snow White” as a tale of AI featuring a smart mirror; point out the cisnormativity of security protocol algorithms; map the interconnecting networks of so-called noncommunicable disease; and consider the limits of moral mathematics. Taken together, they show that we should push back against some of the reduction around us and do whatever is in our power to work toward broader solutions

Indigenous Protocol and Artificial Intelligence Position Paper

This position paper on Indigenous Protocol (IP) and Artificial Intelligence (AI) is a starting place for those who want to design and create AI from an ethical position that centers Indigenous concerns. Each Indigenous community will have its own particular approach to the questions we raise in what follows. What we have written here is not a substitute for establishing and maintaining relationships of reciprocal care and support with specific Indigenous communities. Rather, this document offers a range of ideas to take into consideration when entering into conversations which prioritize Indigenous perspectives in the development of artificial intelligence. It captures multiple layers of a discussion that happened over 20 months, across 20 time zones, during two workshops, and between Indigenous people (and a few non-Indigenous folks) from diverse communities in Aotearoa, Australia, North America, and the Pacific. Indigenous ways of knowing are rooted in distinct, sovereign territories across the planet. These extremely diverse landscapes and histories have influenced different communities and their discrete cultural protocols over time. A single ‘Indigenous perspective’ does not exist, as epistemologies are motivated and shaped by the grounding of specific communities in particular territories. Historically, scholarly traditions that homogenize diverse Indigenous cultural practices have resulted in ontological and epistemological violence, and a flattening of the rich texture and variability of Indigenous thought. Our aim is to articulate a multiplicity of Indigenous knowledge systems and technological practices that can and should be brought to bear on the ‘question of AI.’ To that end, rather than being a unified statement this position paper is a collection of heterogeneous texts that range from design guidelines to scholarly essays to artworks to descriptions of technology prototypes to poetry. We feel such a somewhat multivocal and unruly format more accurately reflects the fact that this conversation is very much in an incipient stage as well as keeps the reader aware of the range of viewpoints expressed in the workshops

Kaʻina Hana ʻŌiwi a me ka Waihona ʻIke Hakuhia Pepa Kūlana

He wahi hoʻomaka kēia pepa kuana no ke Kaʻina Hana ʻŌiwi (KHʻO) a me ka Waihona ʻike Hakuhia (WʻIH) no ka poʻe e ake nei e haku a hana he WʻIK mai ke kuanaʻike kūpono e hoʻokele ʻia nei e ka manaʻo ʻŌiwi. He kiʻina hana ko kēlā a me kēia kaiāulu ʻŌiwi i nā nīnau a mākou e ui aʻe ai. ʻAʻole kēia mea a mākou i kākau ai he pani i ke kūkulu a mālama ʻana i ka pilina kākoʻo kekahi i kekahi me kekahi mau kaiāulu ʻŌiwi. Eia naʻe, hāpai aʻe kēia palapala i kekahi mau manaʻo e noʻonoʻo ai ke komo i kēia mau kamaʻilio ʻana ʻo ka hoʻomaka koho ʻana i ke kuanaʻike ʻŌiwi i ka haku ʻana he waihona ʻike hakuhia. He hoʻāʻo kēia wahi pepa kūlana e hōʻiliʻili i nā ʻano kamaʻilio like ʻole no 20 mahina, no 20 kāʻei hola, no ʻelua hālāwai hoʻonaʻauao, a ma waena hoʻi o kekahi mau poʻe ʻŌiwi (a ʻŌiwi ʻole hoʻi) no nā kaiāulu like ʻole i Aotearoa, Nū Hōlani, ʻAmelika ʻĀkau a me ka Pākīpika. ʻO ke kia nō naʻe, ʻaʻole ʻo ka hoʻolōkahi ʻana he leo. Paʻa nō ka ʻike ʻŌiwi i kekahi mau ʻāina a aupuni kikoʻī a puni ka honua. Hoʻohuli aku kēia mau ʻāina a mōʻaukala like ʻole i nā kaiāulu ʻokoʻa a me ko lākou mau kaʻina hana ʻŌiwi i ke au o ka manawa. ʻAʻohe “kuanaʻike ʻŌiwi hoʻokahi”, a hoʻomau a haku ʻia nā kālaikuhiʻike e ka hoʻokumu ʻana o kekahi mau kaiāulu kikoʻī i loko o kahi mau ʻāina. Ma mua, he hopena ulūlu o ke kālaikuhiʻike a kālaikuhikanaka ko ka loina naʻauao i hoʻāʻo e naʻi a hoʻohilimia i ka loina ʻŌiwi, a hoʻohāiki ʻia ke ʻano o ka manaʻo a kuanaʻike ʻŌiwi. ʻO ko mākou pahuhopu ke kālele ʻana i nā ʻōnaehana ʻike ʻŌiwi like ʻole a me ke ʻano o ka ʻenehana e hāpai i ka nīnau ʻo ka WʻIH. Ma muli o ia palena, a ma kahi o ka hoʻokuʻikuʻi ʻana he manaʻo lōkahi, he hōʻiliʻili kēia pepa kūlana o kēlā ʻano kēia ʻano o ka moʻokalaleo: ʻo nā manaʻo hoʻokele hakulau ʻoe,, ʻo ka ʻatikala akeakamai ʻoe, ʻo ka wehewehena o ka mana ʻenehana mua ʻoe , a ʻo ka poema ʻoe. I ko mākou manaʻo, he ʻolokeʻa kūpono maoli nā leo a kuanaʻike ʻokoʻa i ka ʻoiaʻiʻo he pae kinohi maoli nō kēia kamaʻilio ʻana, a he hōʻike i ka mea heluhelu no nā kuanaʻike i kupu mai i loko o nā hālāwai hoʻonaʻauao

Captive Women in Paradise 1796-1826: The Kapu on Prostitution in Hawaiian Historical Legal Context

Controlling temporality has a tremendous political and social force. Many of the “facts” about Indians are implemented through received Histories-with-a-capital-H, and thus Indians and indigenous people come to be defined by a performance of temporality. This article complicates the historical grand narrative of Hawaiian colonization and problematizes the ongoing renditions of Hawaii as paradise. It addresses the historic performances of Native Hawaiians as they sought to maintain sovereignty and control in Hawaii from 1796 to 1826 and analyzes not only the performances of the historical moment but also how the history of Hawaii is written in such a way as to enact a settler performance. The article moves beyond English-only documents to examine Hawaiian- language documents, which disrupt settler histories and contest the circulating images that continue to picture Hawaii as a discovered paradise and exotic land. Native Hawaiians’ kapu, or spoken law that is localized and specific to situations, provides us with a narrative that accounts for complex personhood and Native Hawaiian desires in relation to dealing with various foreign entities. Rather than just refute the stereotype or assert that the colonial historians “just got it wrong,” this essay provides an account of a complex political moment, in which gendered performances became key to the ways in which Hawaii still performs in the role of US empire

Ka Leo Hawai'i (Radio program): 1997, October 24

Program features interviews in 'olelo Hawai'i (Hawaiian language) with Hawaiians from the State of Hawai'i. Originally broadcast on the Ka Leo Hawai'i weekly Hawaiian language radio program on radio station KCCN, Honolulu

How to build-your-own practical A.I. tools for language maintenance

AI offers useful tools even for low-resourced languages. Using the example of Hua Ki’i, our Hawaiian language image recognition app, we will walk you through the steps to build your own app using open-source AI tools. Participants need an active Google and GitHub account, no machine learning experience required

Talking global criticality

This paper presents excerpts from the 2021 session of a roundtable at the Modern Language Association, repeated for the last four years and connecting each year to the Presidential theme because of interest expressed by the upper administration of the MLA. In 2021, the roundtable focused on Davida Malo’s Moʻolelo Hawaiʻi, the first text in written Hawaiian and on the Presidential theme of persistence. The introductory remarks frame the paper in terms of the persistent need for a humanities pedagogy which might teach the gendered realization that every generation needs to have the human affects of greed, fear, and violence undone.peer-reviewe

IMA genome‑F17

ISSN:2210-6340ISSN:2210-635

IMA genome‑F17 : draft genome sequences of an Armillaria species from Zimbabwe, Ceratocystis colombiana, Elsinoë necatrix, Rosellinia necatrix, two genomes of Sclerotinia minor, short‑read genome assemblies and annotations of four Pyrenophora teres isolates from barley grass, and a long-read genome assembly of Cercospora zeina

AVAILABILITY OF DATA AND MATERIALS : The datasets generated during the current study are available in the NCBI repository, https://www.ncbi.nlm.nih.gov/bioproject/PRJNA 355276.No abstract available.The National Research Foundation, South Africa, the Hans Merensky Chair in Avocado Research, the Department of Science and Technology (DSI)/National Research Foundation (NRF) Centre of Excellence in Plant Health Biotechnology (CPHB), South Africa, and the DSI-NRF SARChI chair in Fungal Genomics.http://www.imafungus.orgam2023BiochemistryForestry and Agricultural Biotechnology Institute (FABI)GeneticsMicrobiology and Plant PathologyPlant Production and Soil ScienceSDG-15:Life on lan