Dissociating the semantic function of two neighbouring subregions in the left lateral anterior temporal lobe

AbstractWe used fMRI in 35 healthy participants to investigate how two neighbouring subregions in the lateral anterior temporal lobe (LATL) contribute to semantic matching and object naming. Four different levels of processing were considered: (A) recognition of the object concepts; (B) search for semantic associations related to object stimuli; (C) retrieval of semantic concepts of interest; and (D) retrieval of stimulus specific concepts as required for naming. During semantic association matching on picture stimuli or heard object names, we found that activation in both subregions was higher when the objects were semantically related (mug–kettle) than unrelated (car–teapot). This is consistent with both LATL subregions playing a role in (C), the successful retrieval of amodal semantic concepts. In addition, one subregion was more activated for object naming than matching semantically related objects, consistent with (D), the retrieval of a specific concept for naming. We discuss the implications of these novel findings for cognitive models of semantic processing and left anterior temporal lobe function

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