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

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

Biocultural stewardship, Indigenous and local ecological knowledge, and the urban crucible

Although biocultural stewardship models have been written about widely, especially in Indigenous and rural communities, the practice of applying them in multicultural, urban environments has rarely been explored. We have yet to realize the full potential of kinship-linked, place-based stewardship models in highly diverse and densely populated urban settings. Here we explore how the concept of biocultural stewardship can be applied to a cosmopolitan, urban setting. To do this, we draw upon our experiences as participants and leaders in collaborative projects in New York and Hawaiʻi to consider how diverse knowledge systems and colearning engagements can strengthen a community of practice and enrich our stewardship efforts. Our collaborative projects include stewardship trainings based in a Native Hawaiian perspective (Hālau ʻŌhiʻa) that were adapted for New York City stewardship practitioners (Learning from Place) and subsequently inspired the creation of a New York City-based community of practice (Stewardship Salons). We identify various meanings in diverse practices of stewardship and the ways in which these concepts travel across different geographical contexts and culturally distinct communities. We stress that the meanings and practices resulting from such an integration are important because they shape the conceptualization of resources, their management, and the rights and responsibilities people have for stewardship of their places. We conclude that a biocultural approach to stewardship can help reorient stewardship practices in any context, including urban ones. A shift toward biocultural stewardship can have many positive effects for urban environmental stewardship, but also for much broader applications related to cultivating sustainability and well-being on a planet undergoing rapid environmental, social, and climate change

Ritual + Sustainability Science? A Portal into the Science of Aloha

In this paper, we propose that spiritual approaches rooted in the practice of Hawai‘i ritual provide a powerful portal to revealing, supporting, and enhancing our collective aloha (love, fondness, reciprocity, as with a family member) for and dedication to the places and processes that we steward. We provide a case study from Hawai‘i, where we, a group of conservation professionals known as Hālau ‘Ōhi’a, have begun to foster a collective resurgence of sacred commitment to the places and processes we steward through remembering and manifesting genealogical relationships to our landscapes through Indigenous Hawaiian ritual expression. We discuss how a ritual approach to our lands and seas makes us better stewards of our places, better members of our families and communities, and more fulfilled individuals. We assert that foundations of the spiritual and the sacred are required for effectively advancing the science of sustainability, the management of natural resources, and the conservation of nature