Methodologies VI: Methodology Manifesto
Africana studies has the singular history of being a field that is both personal and academic. It is a field where possibility and malleability reign supreme. For students whose vocational education purposely and systematically excluded the histories, literature, and art of Africana peoples, Africana studies could serve as a second education, a (hopefully) diasporic family history. For students who have grown up in predominantly white spaces, Africana programs have the capacity to serve as a quest for a reimagined and realized black self. The field has transformative power as it is the reflection of self, the world, and it’s future. However it’s this mixture of the personal and academic that has proved to be both the field’s point of success and failure.
Like many of the scholars who pondered the future of Africana studies, I too feel that Africana studies, as I’ve experienced it, has focused excessively on deconstructing white supremacist and hegemonic thought and practice (Rabaka, Africana Critical Theory). For survey courses in the discipline this focus on deconstruction is not only important but also necessary. However, the study should move past this stasis. As students plunge deeper into the field, the focus should also deepen. I suggest that courses include the radical thought that is explored in black feminism and womanism, modern articles/videos/and or movements (digital or otherwise), or rarely called upon texts that complicate or reformulate daily black life.
Furthermore Africana study both in survey and major courses need to incorporate an international narrative. Here I do not mean a simple additive course of action that tokenizes Afro-Latino, Afro-European, and African thought (Higginbotham, Designing an Inclusive Curriculum). I mean an infusing of various scholars from these regions at the inception of Africana education. Because Africana studies is the intersection of the personal and the political, American institutions often have ignored or bypassed other texts because they see them as irrelevant to their national narrative. We must not only be cognizant of this failing but also realize that our experiences are a part of a larger dialogue. If Africana studies wishes to continue being the transformative field it is, it must implement this change. This would inhibit our theories from being too Americentric and would encourage future endeavors to truly encapsulate the African diaspora. It would also even cover the aforementioned point of finding new/radical thinkers instead of regurgitation of ‘classic texts’.
And we can’t stop there. As Africana is an interdisciplinary field, its reach should even extend to quantitative data. Similar to Psychological Statistics, an Africana Studies and Statistics course would teach not only the formulation of numbers but also the ways in which statistics are manipulated in various studies in relation to Africana peoples. The class would effectively prepare students to use this quantitative practice in future research, and further integrate Africana studies in other quantitatively drive fields.
Ultimately I’m calling for a breath of new life into the field. An understanding of the passage of time and shortcomings that feeds the future of Africana studies. We need to incorporate black women, international radical thought, quantitative study, digital media, sex and sexuality, and the arts as all necessary and integral subjects to this field. I’m calling for the cessation of additive education in favor of whole-hearted inclusion. For we are not where we were when Africana Studies began. We should no longer centralize white theory and black male radicalism in our work. As we are expanding our community our study should too. We must move past deconstruction in order to build lasting education for our youth.
Word count: 589
Works Cited
Higginbotham, Elizabeth. “Designing an Inclusive Curriculum: Bringing All Women Into the Core,” Words of Fire. Print. The New Press: New York, NY. 1995. 480
Rabaka, Reiland. “Africana Critical Theory: Overcoming the Aversion to New Theory and New Praxis in Africana Studies and Critical Social Theory”.
Tags: Assignments, methodologies
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Artificial Intelligence Robot Ethics: A Possible Alternative to Robot Rights
Robot Ethics Should robots have rights or rites? The robot rights debate continues to be ongoing, however it may need not be black and white. Some experts and notion leaders are exploring profitable alternatives, which includes the Confucianism rites technique
Remember when smacking a pc, dishwasher, or fridge come what may made them paintings properly or stopped them from performing up? Doing the equal to robots powered by means of artificial intelligence (AI) might not be as rewarding. The practice may also even enhance numerous moral questions which are a part of the robotic rights debate.
Is it k to hit a robot? After all, it is essentially simply a piece of software program inside a hardware shell form like a human or an animal—no longer too unique from your desktop laptop.
And the last question inside the robotic rights debate: Should robots accept rights? Some people argue that they need to be protect from the physical abuse depict in the video underneath and from labor and administrative center abuse.
Right versus Rite: What’s the Difference?
Rights check with the moral entitlement of an entity to do or achieve something. For example, human beings have the right to liberty and protection, among other matters. Advocates like Mark Fischer believe that robots can also achieve the grounds for human rights, which include awareness, unfastened will, and rationality. Animals even have rights, consisting of the right to avoid suffering. Corporations and other agencies also are given positive rights.
Kim agrees with this to a positive volume. Saying, “A essential trendy when discussing whether to grant moral popularity is sapience (advanced intelligence). If AI-strength robots will have such intelligence that offers humans ethical reputation, it follows that AI-energy robots deserve a few ethical status.”
But giving them rights isn’t always the only manner to grant such moral fame. Kim suggests that rites might be a advanced choice.
Rites are rituals that promote morality in our relationships with other rite bearers. It’s a idea primarily based on Confucianism, and Kim mainly defines a ceremony as:
A set of sequentially associated acts, normally related to a couple of agent, and together displaying symbolic importance, thru which the actor/s recognize/s the price of the interactive occasion constituted via the actor/s and take/s a stance concerning each different.”
What If Robots Had Rights?
When applied to the context of robotic ethics, giving robots rights should result in them announcing things like, “I even have the right to relaxation. Therefore, you could’t allow me work for greater than eight hours an afternoon.”
However, if both people and robots ceremony bear, the robotic may additionally say, “We to complete this batch nowadays. So I can retain work until we’re carried out.”
Kim espouses that the rights approach is hostile—robots (or their advocates) may also feel the want to defend their rights and end up defensive. That may be all we need to make movies like The Matrix, The Terminator, and The Avengers: Age of Ultron come actual.
But the rites attitude promotes teamwork and protects relationships and is, therefore, extra advanced, consistent with Kim.
Beyond robotic ethics and inside the social context, the rights angle pushes someone to defensively say, “I have the proper to loose speech so I can say some thing I want.” But the rite attitude would allow people to double-take and assume, “What I’m about to say would possibly hurt some other character, so I will maintain it to myself.”
Beyond the Three Laws of Robotics
“To broaden robots as rite-bearers, they ought to be power through a sort of AI capable of imitating humans’ potential to recognize and execute group activities,” Kim said within the article. The statement takes us back to the three laws of robotics and the need to enhance them.
Scientists are developing robots that could “see the arena through the eyes of the human with which it interacts.” in place of specializing in hostile legal guidelines, growing robots based on human-robot teamwork and relationships can be extra empowering. Kim’s ceremony technique may go with the empowerment concept advanced by way of scientists from the University of Hertfordshire.
What if robots had rights? From Kim’s perspective, this may be an hostile approach that won’t assist cope with the danger of robots combating with human beings—however, making robots rite-bearers can foster network and teamwork.
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