AI safety on whose terms?

Rapid, widespread adoption of the latest large language models has sparked both excitement and concern about advanced artificial intelligence (AI). In response, many are looking to the field of AI safety for answers. Major AI companies are purportedly investing heavily in this young research program, even as they cut "trust and safety" teams addressing harms from current systems. Governments are taking notice too. The United Kingdom just invested £100 million in a new "Foundation Model Taskforce" and plans an AI safety summit this year. And yet, as research priorities are being set, it is already clear that the prevailing technical agenda for AI safety is inadequate to address critical questions. Only a sociotechnical approach can truly limit current and potential dangers of advanced AI.

Strengthening scientific integrity.

A robust democracy requires a common well-spring of reliable information. During his first days in office, US President Biden affirmed that evidence-based decision-making-informed by vigorous science and unimpeded by political interference-would be a pillar of his administration. He directed ambitious actions to implement that goal, including the creation of an interagency Scientific Integrity Task Force, which has just released the first-ever, comprehensive assessment of scientific integrity policy and practices in the US government.

The social life of DNA: racial reconciliation and institutional morality after the genome.

This 2017 British Journal of Sociology Lecture builds upon ideas developed in The Social Life of DNA: Race, Reparations, and Reconciliation after the Genome (Nelson 2016). I argue that one of the more significant developments of the postgenomic era is the circulation of DNA analysis outside of the life sciences, especially commercial applications such as direct-to-consumer genealogical testing. These tests are increasingly taken up in 'reconciliation projects' - endeavours in which DNA analysis is put to the use of repairing the past, including a recently launched attempt in the United States to locate descendants of enslaved persons sold by the Jesuit stewards of Georgetown College in order to bolster that institution's finances. With this reconciliation project, genetic genealogy has become a vehicle for a form of social repair, and most particularly, the reuniting of 'lost' kin. This use of genetic genealogy takes place against the backdrop of an expanding, national inquiry into ties between education and slavery. In the process, the legacy of racial slavery is rendered both contemporary and proximate, despite a 'colour-blind' racial project that aims to negate the significance of this history and its coeval development with US higher education. Elite educational institutions such as Georgetown that elect to excavate these histories are soon after faced with the choice of how to respond, on campus and beyond, to revelations of entanglements between edification and bondage. However imperfectly, colleges and universities are among the few institutional settings where the contested issue of structural racism (and remedies to it) may be aired. It is in these fraught debates that the exercise of 'institutional morality' can take shape; organizations engage in practices that articulate institutional values and are faced with a choice of symbolic and distributional responses.

The Longue Durée of Black Lives Matter.

Black Lives Matter was first articulated just a few years ago, but it has been the leitmotif of antiracist struggles for generations. The Movement for Black Lives extends the work of previous movements that challenged forms of oppression that act on Black bodies with impunity. It should be understood in the context of Ida B. Wells' anti-lynching campaign, Fannie Lou Hamer's reproductive justice demands, and the Black Panther Party's health activism. The 50th anniversary of the Black Panther Party is an occasion to recall that its work confronted the callous neglect and the corporeal surveillance and abuse of poor Black communities. Similar demands have been the centrifugal force of social movements that for centuries have refused to have Black lives cast beyond the human boundary.

Bio science: genetic genealogy testing and the pursuit of African ancestry.

This paper considers the extent to which the geneticization of 'race' and ethnicity is the prevailing outcome of genetic testing for genealogical purposes. The decoding of the human genome precipitated a change of paradigms in genetics research, from an emphasis on genetic similarity to a focus on molecular-level differences among individuals and groups. This shift from lumping to splitting spurred ongoing disagreements among scholars about the significance of 'race' and ethnicity in the genetics era. I characterize these divergent perspectives as 'pragmatism' and 'naturalism'. Drawing upon ethnographic fieldwork and interviews, I argue that neither position fully accounts for how understandings of 'race' and ethnicity are being transformed with genetic genealogy testing. While there is some acquiescence to genetic thinking about ancestry, and by implication, 'race', among African-American and black British consumers of genetic genealogy testing, test-takers also adjudicate between sources of genealogical information and from these construct meaningful biographical narratives. Consumers engage in highly situated 'objective' and 'affiliative' self-fashioning, interpreting genetic test results in the context of their 'genealogical aspirations'. I conclude that issues of site, scale, and subjectification must be attended to if scholars are to understand whether and to what extent social identities are being transformed by recent developments in genetic science.