ethnicity

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So with the job of White House Office of Science and Technology Policy director having gone to Dr. Arati Prabhakar back in October, rather than Dr. Alondra Nelson, and the release of the “Blueprint for an AI Bill of Rights” (henceforth “BfaAIBoR” or “blueprint”) a few weeks after that, I am both very interested also pretty worried to see what direction research into “artificial intelligence” is actually going to take from here.

To be clear, my fundamental problem with the “Blueprint for an AI bill of rights” is that while it pays pretty fine lip-service to the ideas of  community-led oversight, transparency, and abolition of and abstaining from developing certain tools, it begins with, and repeats throughout, the idea that sometimes law enforcement, the military, and the intelligence community might need to just… ignore these principles. Additionally, Dr. Prabhakar was director of DARPA for roughly five years, between 2012 and 2015, and considering what I know for a fact got funded within that window? Yeah.

To put a finer point on it, 14 out of 16 uses of the phrase “law enforcement” and 10 out of 11 uses of “national security” in this blueprint are in direct reference to why those entities’ or concept structures’ needs might have to supersede the recommendations of the BfaAIBoR itself. The blueprint also doesn’t mention the depredations of extant military “AI” at all. Instead, it points to the idea that the Department Of Defense (DoD) “has adopted [AI] Ethical Principles, and tenets for Responsible Artificial Intelligence specifically tailored to its [national security and defense] activities.” And so with all of that being the case, there are several current “AI” projects in the pipe which a blueprint like this wouldn’t cover, even if it ever became policy, and frankly that just fundamentally undercuts Much of the real good a project like this could do.

For instance, at present, the DoD’s ethical frames are entirely about transparency, explainability, and some lipservice around equitability and “deliberate steps to minimize unintended bias in Al …” To understand a bit more of what I mean by this, here’s the DoD’s “Responsible Artificial Intelligence Strategy…” pdf (which is not natively searchable and I had to OCR myself, so heads-up); and here’s the Office of National Intelligence’s “ethical principles” for building AI. Note that not once do they consider the moral status of the biases and values they have intentionally baked into their systems.

An "Explainable AI" diagram from DARPA, showing two flowcharts, one on top of the other. The top one is labeled "today" and has the top level condition "task" branching to both a confused looking human user and state called "learned function" which is determined by a previous state labeled "machine learning process" which is determined by a state labeled "training data." "Learned Function" feeds "Decision or Recommendation" to the human user, who has several questions about the model's beaviour, such as "why did you do that?" and "when can i trust you?" The bottom one is labeled "XAI" and has the top level condition "task" branching to both a happy and confident looking human user and state called "explainable model/explanation interface" which is determined by a previous state labeled "new machine learning process" which is determined by a state labeled "training data." "explainable model/explanation interface" feeds choices to the human user, who can feed responses BACK to the system, and who has several confident statements about the model's beaviour, such as "I understand why" and "I know when to trust you."

An “Explainable AI” diagram from DARPA

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Kirsten and I spent the week between the 17th and the 21st of September with 18 other utterly amazing people having Chatham House Rule-governed conversations about the Future of Artificial Intelligence.

We were in Norway, in the Juvet Landscape Hotel, which is where they filmed a lot of the movie Ex Machina, and it is even more gorgeous in person. None of the rooms shown in the film share a single building space. It’s astounding as a place of both striking architectural sensibility and also natural integration as they built every structure in the winter to allow the dormancy cycles of the plants and animals to dictate when and where they could build, rather than cutting anything down.

And on our first full day here, Two Ravens flew directly over my and Kirsten’s heads.

Yes.

[Image of a rainbow rising over a bend in a river across a patchy overcast sky, with the river going between two outcropping boulders, trees in the foreground and on either bank and stretching off into the distance, and absolutely enormous mountains in the background]

I am extraordinarily grateful to Andy Budd and the other members of the Clear Left team for organizing this, and to Cennydd Bowles for opening the space for me to be able to attend, and being so forcefully enthused about the prospect of my attending that he came to me with a full set of strategies in hand to get me to this place. That kind of having someone in your corner means the world for a whole host of personal reasons, but also more general psychological and socially important ones, as well.

I am a fortunate person. I am a person who has friends and resources and a bloody-minded stubbornness that means that when I determine to do something, it will more likely than not get fucking done, for good or ill.

I am a person who has been given opportunities to be in places many people will never get to see, and have conversations with people who are often considered legends in their fields, and start projects that could very well alter the shape of the world on a massive scale.

Yeah, that’s a bit of a grandiose statement, but you’re here reading this, and so you know where I’ve been and what I’ve done.

I am a person who tries to pay forward what I have been given and to create as many spaces for people to have the opportunities that I have been able to have.

I am not a monetarily wealthy person, measured against my society, but my wealth and fortune are things that strike me still and make me take stock of it all and what it can mean and do, all over again, at least once a week, if not once a day, as I sit in tension with who I am, how the world perceives me, and what amazing and ridiculous things I have had, been given, and created the space to do, because and in violent spite of it all.

So when I and others come together and say we’re going to have to talk about how intersectional oppression and the lived experiences of marginalized peoples affect, effect, and are affected and effected BY the wider techoscientific/sociotechnical/sociopolitical/socioeconomic world and what that means for how we design, build, train, rear, and regard machine minds, then we are going to have to talk about how intersectional oppression and the lived experiences of marginalized peoples affect, effect, and are affected and effected by the wider techoscientific/sociotechnical/sociopolitical/socioeconomic world and what that means for how we design, build, train, rear, and regard machine minds.

So let’s talk about what that means.

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(This was originally posted over at Medium, [well parts were originally posted in the newslettter, but], but I wanted it somewhere I could more easily manage.)


Hey.

I just wanna say (and you know who you are): I get you were scared of losing your way of life — the status quo was changing all around you. Suddenly it wasn’t okay anymore to say or do things that the world previously told you were harmless. People who didn’t “feel” like you were suddenly loudly everywhere, and no one just automatically believed what you or those you believed in had to say, anymore. That must have been utterly terrifying.

But here’s the thing: People are really scared now. Not just of obsolescence, or of being ignored. They’re terrified for their lives. They’re not worried about “the world they knew.” They’re worried about whether they’ll be rounded up and put in camps or shot or beaten in the street. Because, you see, many of the people who voted for this, and things like it around the world, see many of us — women, minorities, immigrants, LGBTQIA folks, disabled folks, neurodivergent folks — as less than “real” people, and want to be able to shut us up using whatever means they deem appropriate, including death.

The vice president elect thinks gay people can be “retrained,” and that we should attempt it via the same methods that make us side-eye dog owners. The man tapped to be a key advisor displays and has cultivated an environment of white supremacist hatred. The president-elect is said to be “mulling over” a registry for Muslim people in the country. A registry. Based on your religion.

My own cousin had food thrown at her in a diner, right before the election. And things haven’t exactly gotten better, since then.

Certain hateful elements want many of us dead or silent and “in our place,” now, just as much as ever. And all we want and ask for is equal respect, life, and justice.

I said it on election night and I’ll say it again: there’s no take-backsies, here. I’m speaking to those who actively voted for this, or didn’t actively plant yourselves against it (and you know who you are): You did this. You cultivated it. And I know you did what you thought you had to, but people you love are scared, because their lives are literally in danger, so it’s time to wake up now. It’s time to say “No.”

We’re all worried about jobs and money and “enough,” because that’s what this system was designed to make us worry about. Your Muslim neighbour, your gay neighbour, your trans neighbour, your immigrant neighbour, your NEIGHBOUR IS NOT YOUR ENEMY. The system that tells you to hate and fear them is. And if you bought into that system because you couldn’t help being afraid then I’m sorry, but it’s time to put it down and Wake Up. Find it in yourself to ask forgiveness of yourself and of those you’ve caused mortal terror. If you call yourself Christian, that should ring really familiar. But other faiths (and nonfaiths) know it too.

We do better together. So it’s time to gather up, together, work, together, and say “No,” together.

So snap yourself out of it, and help us. If you’re in the US, please call your representatives, federal and local. Tell them what you want, tell them why you’re scared. Tell them that these people don’t represent our values and the world we wish to see:
http://www.house.gov/representatives/find/
http://www.senate.gov/senators/contact/

Because this, right here, is the fundamental difference between fearing the loss of your way of life, and the fear of losing your literal life.

Be with the people you love. Be by their side and raise their voices if they can’t do it for themselves, for whatever reason. Listen to them, and create a space where they feel heard and loved, and where others will listen to them as well.

And when you come around, don’t let your pendulum swing so far that you fault those who can’t move forward, yet. Please remember that there is a large contingent of people who, for many various reasons, cannot be out there protesting. Shaming people who have anxiety, depression, crippling fear of their LIVES, or are trying to not get arrested so their kids can, y’know, EAT FOOD? Doesn’t help.

So show some fucking compassion. Don’t shame those who are tired and scared and just need time to collect themselves. Urge and offer assistance where you can, and try to understand their needs. Just do what you can to help us all believe that we can get through this. We may need to lean extra hard on each other for a while, but we can do this.

You know who you are. We know you didn’t mean to. But this is where we are, now. Shake it off. Start again. We can do this.


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[Originally Published at Eris Magazine]

So Gabriel Roberts asked me to write something about police brutality, and I told him I needed a few days to get my head in order. The problem being that, with this particular topic, the longer I wait on this, the longer I want to wait on this, until, eventually, the avoidance becomes easier than the approach by several orders of magnitude.

Part of this is that I’m trying to think of something new worth saying, because I’ve already talked about these conditions, over at A Future Worth Thinking About. We talked about this in “On The Invisible Architecture of Bias,” “Any Sufficiently Advanced Police State…,” “On the Moral, Legal, and Social Implications of the Rearing and Development of Nascent Machine Intelligences,” and most recently in “On the European Union’s “Electronic Personhood” Proposal.” In these articles, I briefly outlined the history of systemic bias within many human social structures, and the possibility and likelihood of that bias translating into our technological advancements, such as algorithmic learning systems, use of and even access to police body camera footage, and the development of so-called artificial intelligence.

Long story short, the endemic nature of implicit bias in society as a whole plus the even more insular Us-Vs-Them mentality within the American prosecutorial legal system plus the fact that American policing was literally borne out of slavery on the work of groups like the KKK, equals a series of interlocking systems in which people who are not whitepassing, not male-perceived, not straight-coded, not “able-bodied” (what we can call white supremacist, ableist, heteronormative, patriarchal hegemony, but we’ll just use the acronym WSAHPH, because it satisfyingly recalls that bro-ish beer advertising campaign from the late 90’s and early 2000’s) stand a far higher likelihood of dying at the hands of agents of that system.

Here’s a quote from Sara Ahmed in her book The Cultural Politics of Emotion, which neatly sums this up:

“[S]ome bodies are ‘in an instant’ judged as suspicious, or as dangerous, as objects to be feared, a judgment that can have lethal consequences. There can be nothing more dangerous to a body than the social agreement that that body is dangerous.”

At the end of this piece, I’ve provided some of the same list of links that sits at the end of “On The Invisible Architecture of Bias,” just to make it that little bit easier for us to find actual evidence of what we’re talking about, here, but, for now, let’s focus on these:

A Brief History of Slavery and the Origins of American Policing
2006 FBI Report on the infiltration of Law Enforcement Agencies by White Supremacist Groups
June 20, 2016 “Texas Officers Fired for Membership in KKK”

And then we’ll segue to the fact that we are, right now, living through the exemplary problem of the surveillance state. We’ve always been told that cameras everywhere will make us all safer, that they’ll let people know what’s going on and that they’ll help us all. People doubted this, even in Orwell’s day, noting that the more surveilled we are, the less freedom we have, but more recently people have started to hail this from the other side: Maybe videographic oversight won’t help the police help us, but maybe it will help keep us safe from the police.

But the sad fact of the matter is that there’s video of Alton Sterling being shot to death while restrained, and video of John Crawford III being shot to death by a police officer while holding a toy gun down at his side in a big box store where it was sold, and there’s video of Alva Braziel being shot to death while turning around with his hands up as he was commanded to do by officers, of Eric Garner being choked to death, of Delrawn Small being shot to death by an off-duty cop who cut him off in traffic. There’s video of so damn many deaths, and nothing has come of most of them. There is video evidence showing that these people were well within their rights, and in lawful compliance with officers’ wishes, and they were all shot to death anyway, in some cases by people who hadn’t even announced themselves as cops, let alone ones under some kind of perceived threat.

The surveillance state has not made us any safer, it’s simply caused us to be confronted with the horror of our brutality. And I’d say it’s no more than we deserve, except that even with protests and retaliatory actions, and escalations to civilian drone strikes, and even Newt fucking Gingrich being able to articulate the horrors of police brutality, most of those officers are still on the force. Many unconnected persons have been fired, for indelicate pronouncements and even white supremacist ties, but how many more are still on the force? How many racist, hateful, ignorant people are literally waiting for their chance to shoot a black person because he “resisted” or “threatened?” Or just plain disrespected. And all of that is just what happened to those people. What’s distressing is that those much more likely to receive punishment, however unofficial, are the ones who filmed these interactions and provided us records of these horrors, to begin with. Here, from Ben Norton at Salon.com, is a list of what happened to some of the people who have filmed police killings of non-police:

Police have been accused of cracking down on civilians who film these shootings.

Ramsey Orta, who filmed an NYPD cop putting unarmed black father Eric Garner in a chokehold and killing him, says he has been constantly harassed by police, and now faces four years in prison on drugs and weapons charges. Orta is the only one connected to the Garner killing who has gone to jail.

Chris LeDay, the Georgia man who first posted a video of the police shooting of Alton Sterling, also says he was detained by police the next day on false charges that he believes were a form of retaliation.

Early media reports on the shooting of Small uncritically repeated the police’s version of the incident, before video exposed it to be false.

Wareham noted that the surveillance footage shows “the cold-blooded nature of what happened, and that the cop’s attitude was, ‘This was nothing more than if I had stepped on an ant.'”

As we said, above, black bodies are seen as inherently dangerous and inhuman. This perception is trained into officers at an unconscious level, and is continually reinforced throughout our culture. Studies like the Implicit Association Test, this survey of U.Va. medical students, and this one of shooter bias all clearly show that people are more likely to a) associate words relating to evil and inhumanity to; b) think pain receptors working in a fundamentally different fashion within; and c) shoot more readily at bodies that do not fit within WSAHPH. To put that a little more plainly, people have a higher tendency to think of non-WSAHPH bodies as fundamentally inhuman.

And yes, as we discussed, in the plurality of those AFWTA links, above, there absolutely is a danger of our passing these biases along not just to our younger human selves, but to our technology. In fact, as I’ve been saying often, now, the danger is higher, there, because we still somehow have a tendency to think of our technology as value-neutral. We think of our code and (less these days) our design as some kind of fundamentally objective process, whereby the world is reduced to lines of logic and math, and that simply is not the case. Codes are languages, and languages describe the world as the speaker experiences it. When we code, we are translating our human experience, with all of its flaws, biases, perceptual glitches, errors, and embellishments, into a technological setting. It is no wonder then that the algorithmic systems we use to determine the likelihood of convict recidivism and thus their bail and sentencing recommendations are seen to exhibit the same kind of racially-biased decision-making as the humans it learned from. How could this possibly be a surprise? We built these systems, and we trained them. They will, in some fundamental way, reflect us. And, at the moment, not much terrifies me more than that.

Last week saw the use of a police bomb squad robot to kill an active shooter. Put another way, we carried out a drone strike on a civilian in Dallas, because we “saw no other option.” So that’s in the Overton Window, now. And the fact that it was in response to a shooter who was targeting any and all cops as a mechanism of retribution against police brutality and violence against non-WSAHPH bodies means that we have thus increased the divisions between those of us who would say that anti-police-overreach stances can be held without hating the police themselves and those of us who think that any perceived attack on authorities is a real, existential threat, and thus deserving of immediate destruction. How long do we really think it’s going to be until someone with hate in their heart says to themselves, “Well if drones are on the table…” and straps a pipebomb to a quadcopter? I’m frankly shocked it hasn’t happened yet, and this line from the Atlantic article about the incident tells me that we need to have another conversation about normalization and depersonalization, right now, before it does:

“Because there was an imminent threat to officers, the decision to use lethal force was likely reasonable, while the weapon used was immaterial.”

Because if we keep this arms race up among civilian populations—and the police are still civilians which literally means that they are not military, regardless of how good we all are at forgetting that—then it’s only a matter of time before the overlap between weapons systems and autonomous systems comes home.

And as always—but most especially in the wake of this week and the still-unclear events of today—if we can’t sustain a nuanced investigation of the actual meaning of nonviolence in the Reverend Doctor Martin Luther King, Jr.’s philosophy, then now is a good time to keep his name and words out our mouths

Violence isn’t only dynamic physical harm. Hunger is violence. Poverty is violence. Systemic oppression is violence. All of the invisible, interlocking structures that sustain disproportionate Power-Over at the cost of some person or persons’ dignity are violence.

Nonviolence means a recognition of these things and our places within them.

Nonviolence means using all of our resources in sustained battle against these systems of violence.

Nonviolence means struggle against the symptoms and diseases killing us all, both piecemeal, and all at once.

 

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