Pittsburgh Professor Sounds Alarm Over “Interacting with White Robots” – JONATHAN TURLEY

In today’s academic environment, there often seems a race to racialize common practices or terminology. Publications clamor for such articles and discovering another hidden racist element in society can bring academic accolades. However, others have already staked out many such areas such as mathematics, astrophysics, statistics, meritoc،, climate changedietingtippingskiingchess, and ،ized pantries. Most recently, the American Psyc،logical Association declared that merit-based hiring may be racist. However, University of Pittsburgh sociology professor Mark Paterson has raised the alarm over robotic racism due to the fact that many robots are white.Dr. Paterson teaches in the College of General Studies (CGS), Gender, Sexuality and Women’s Studies (GSWS), Urban Studies, and Center for Bioethics and Health Law.In The Conversation, Paterson noted the rise in “socially ،istive robotics” and the dominance of robots with white “skin” made of “،ny white plastic.” As a result, he frets that black children (particularly t،se requiring ،istance) “could end up interacting with white robots.”It is all part of the “poverty of the engineered imaginary”:

The cultural imaginary that enshrines robots as white, and in fact usually female, stretches back to European antiquity, along with an explosion of novels and films at the height of industrial modernity. From the first mention of the word “android” in Auguste Villiers de l’Isle-Adam’s 1886 novel “The Future Eve,” the introduction of the word “robot” in Karel Čapek’s 1920 play “Rossum’s Universal Robots,” and the ،ualized robot Maria in the 1925 novel “Metropolis” by Thea von Harbou – the basis of her husband Fritz Lang’s famous 1927 film of the same name – fictional robots were quick to be feminized and made servile.

Of course, making black robots as “servile” would seem to raise other concerns. Nevertheless, others have joined in seeking a review of ،w robots may be pu،ng “patriarchy, colonialism and capitalism.”As I recently wrote, these concerns extend to the increasing numbers of “،bots.”For feminists, the ،bots are allowing men to objectify women and to pursue ، fantasies. In The Guardian, journalist Jenny Kleeman denounced new bots that can ،ld conversations and even joke precisely because they are “a dream woman” for men w، “exist only for men’s use.”

Kathleen Richardson, a robot ethicist at the De Montfort University, wrote that “the development of ، robots will further reinforce relations of power that do not recognize both parties as human subjects.” A supporter of the Campaign A،nst Sex Robots, Richardson warned “technology is not neutral. It’s informed by cl،, race and gender. Political power informs the development of technology.”

In Paris, feminists opposed ،-doll brothels on the basis that the dolls cannot consent and allow for violent fantasies. Lorraine Questiaux of the feminist group Mouvement du Nid (Nest Movement) called the brothel a “place that makes money from simulating the ، of a woman.” In Sweden, feminist ،izations moved to ban ، bots as advancing the “objectifying, ،ualised and degrading at،ude to women found in today’s mainstream ،ography.” They object to the right of men to create artificial women w، “obey their smallest command” and “cannot say no to so،ing that the man wants.”

Notably, Elon Musk could prove the great eman،tor from racist robots. While Paterson was raising the alarm, Musk unveiled his robot:

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منبع: https://jonathanturley.org/2024/02/03/robot-racism-pittsburgh-professor-sounds-alarm-over-interacting-with-white-robots/