fablab organizers have explicitly incorporated a liberatory political vision. For example, De War’s fablab in Amsterdam appropriated the MIT model, opened a grassroots fablab without permission, and now focuses on hacking production, consumption, and the broader economy through the lens of sustainability and resilience.110 This has been described as a grassroots insurgency and appropriation of the fablab model.

In Latin America, there are International Development Design Summits (Cumbres Internacionales de Diseno para el Desarollo [IDDS]). WhoseKnowledge.org is “a global campaign to center the knowledge of marginalized communities (the majority of the world) on the internet … we work particularly with women, people of color, LGBTQI communities, indigenous peoples and others from the global South to build and represent more of all of our own knowledge online.”122 The campaign organizes resources, how-to guides, summits, and hackathon-like knowledge sprints where participants edit Wikipedia together to recenter marginalized people, histories, and knowledge.

how to organize better design events, reviewed the lessons that emerged over the course of the semester, and synthesized them all into a set of extremely useful guidelines, freely available at bit.ly/designeventguidelines.

If there are good reasons to hold the event in another kind of venue, organize transportation and other logistics support so that community members can more easily attend; choose locations that are friendly to more than just the “usual suspects,” and consider transportation, food, child care, translation, and accessibility.

noted in chapter 3, it is also important to develop framing language together with community-based organizations that work on the issue; scope design challenges in consultation with CBOs; and consider asset-based framing rather than default to problem framing. In addition, directly affected people can be mentors for design teams; as well as judges to provide critique and feedback to project teams (whether or not there will be a “winner”). P

he end, the #MoreThanCode report provides the following key recommendations for creating more diverse and inclusive technology design sites: gather and publicly share diversity data; set public, time-bound diversity targets; and “transform conferences, convenings, meetups, and other gatherings to be far more diverse, inclusive, accessible, and affordable. Adopt best practices for inclusive events, such as the DiscoTech model. Do the same at key sites such as libraries, universities, community colleges, hacklabs, and makerspaces.

(1) including promotional materials that feature females and a range of students, (2) actively recruit females, (3) provide ongoing encouragement, (4) allow participants to create projects that appeal to them, (5) encourage mixed teams with experienced and inexperienced members, (6) host a tutorial or how-to event, (7) focus on learning and different ways to win, (8) include female mentors, educators and judges, (9) make sure the space is accessible to all, and (10) educate others involved.”1

Hack Davis at the University of California, Davis brands itself as a 24-hour social hackathon.”125 As Lin describes, “Such hackathons push hackers to reflect on why they are doing the work they do, push for the ideas and welfare of marginalized communities in the tech sphere, and do so on the terms of their wellbeing and safety

The series organizers worked hard to create a space that was inclusive, centered the experience and expertise of low-income women of color and reproductive justice organizations, and supported participation by mothers with infants and young children

There were media tents at Occupy Boston, Occupy Wall Street, Occupy London, and many more. At Occupy DC, there was a tech space and a working group that, among other projects, organized a mesh wireless network for the camp and prototyped portable battery mounts for small computers to enable consistent, high-quality livestreams from the camp even during marches and in the event of dislocation by the police.

They were sites of sociotechnical innovation, knowledge exchange, and community building, but they didn’t exist in a vacuum. They responded most directly to the particular project at hand, which was to effectively organize communications, connectivity, and ICT infrastructure to support large-scale mobilizations and independent media coverage of those mobilizations.

libraries also have long been important to the democratization of access to knowledge, and there’s a growing trend to develop libraries as sites where people can learn about and explore digital design.

“To hack open a device designed for obsolescence, and to repair it and upgrade it and then to share freely that knowledge about the device and its workings is a deviant act within the logics of cognitive capitalism. … The question is whether these initiatives … can connect to movements that are seeking pathways organized to alternative logics of sustainability and social justice.

She shuttles back and forth between concise description of theoretical developments in intersectional feminist thought, a history of hacker, geek, and maker feminists, and discussion of the recent establishment of intersectional feminist hackerspaces like Mz* Baltazar’s Laboratory in Vienna, Liberating Ourselves Locally in Oakland, Mothership Hackermoms in Berkley, Seattle Attic, Flux in Portland, Double Union in San Francisco, and Hacker Gals in Michigan.

nder conditions where only certain kinds of technologies, sociotechnical knowledge, design practices, and skills are recognized and promoted by larger institutional, cultural, political, and economic regimes, many design practices never receive resources or recognition. Another way to look at it is that design justice recognizes that many important sociotechnical practices are designed, developed, and shared through constant, small-scale interactions within the space of the home, the family, kinship networks, and within communities

elson, Thuy Linh Nguyen Tu, and Alicia Headlam Hines, in their edited volume Technicolor: Race, Technology, and Everyday Life (2001) reminds us, subaltern design sites may be focused on normatively “high-tech” tools and practices such as computers and software development, but also may focus on “everday” technologies

echnicolor: Race, Technology, and Everyday Life (2001)

I call subaltern design sites have always existed.

traces the cooptation of hacker culture by neoliberalism; attempts to imagine more intentionally liberatory and inclusive sites where design justice principles and practices can be implemented; and describes the ongoing spread of intersectional feminist design sites.

There has also been a recent move toward the intentional diversification of hacker and makerspaces, specifically along lines of gender and, to a lesser degree, race. Examples of this trend include Liberating Ourselves Locally, Double Union, and a wave of new, explicitly intersectional feminist spaces dedicated to hacking, making, crafting, and design. In this chapter, I argue that in addition to the diversification of hacklab participants, design justice requires a broader cultural shift in how such sites are organized. In particular, design justice implies an intentional relinkage of design sites to social movement network

Unfortunately for design justice practitioners, this literature reveals a long-term shift away from hacklabs and hackerspaces as explicitly politicized spaces at the intersection of social movement networks and geek communities.14 Instead, start-up culture and a neoliberal discourse of individual technical mastery and entrepreneurial citizenship have largely come to dominate hackerspaces,15 even as city administrators have leveraged the popularity of technological solutionism to create municipal “innovation labs.”

Design justice rethinks the universalizing assumptions behind affordance theory, requires us to ask questions about how inequality structures affordance perceptibility and availability, and takes both intentionally and unintentionally discriminatory design seriously.

“What would algorithmic reparations look like?

The site designer is required, for institutional diversity metrics, to request the race or ethnicity of the applicant. The designer is deciding how to implement the race/ethnicity selection process in as few clicks as possible to improve UX. In one version of the page (call it A), there is a default race/ethnicity set to White, Non-Hispanic. In a second version of the page (call it B), there is no default set, so the user must select their own race/ethnicity from a list

Absent this question, A/B testing reproduces structural inequality through several mechanism

A is the “best” option for user experience? In this case, what is best for the majority of current site visitors (set the default to White) produces an unequal experience, with the ever-so-slightly more time-consuming experience (additional clicks) reserved for PoC, who may also experience a microaggression in the process. Although our hypothetical “default to white” race/ethnicity dropdown is rarely implemented because of widespread sensitivity to such a blunt reminder of ongoing racial disparity, the same underlying principle is constantly used to develop and refine UX, UI, and other elements of sociotechnical systems.

the preferences of these different groups diverge, the design team must then discuss and intentionally decide what to do: if, say, both groups of women prefer one design, but both groups of men prefer another, the design team will have to make a decision about whose preferences to privilege

Universalization erases difference and produces self-reinforcing spirals of exclusion, but personalized and culturally adaptive systems too often are deployed in ways that reinforce surveillance capitalism

their gender, race, age, class, and so on are not specified. If we shift to an intersectional framework, one of the implications is that we must restructure testing at all stages, from early prototypes through quality control in mass production, around what Algorithmic Justice League founder Joy Buolamwini has described as intersectional benchmarks

. In other words, initial design decisions about who to include and exclude produce self-reinforcing spirals.

One of the most urgent areas in which to apply design justice principles is algorithmic decision support systems. There is a growing awareness of algorithmic bias, both in popular discourse and in computer science as a field. An ever-growing body of journalism and scholarship demonstrates that algorithms unintentionally reproduce racial and/or gendered bias

wever, in practice this approach also leads to the reproduction and reification of existing social categories through algorithmic surveillance, tracking users across sites, gathering and selling their data, and the development of filter bubbles (only showing users content that we believe they are comfortable with).

Buolamwini is best known for demonstrating that facial analysis software performs worst on women with darker skin tones, but also advocates for greatly increased regulation and oversight of facial analysis tools, against their use by military or law enforcement, and fights to limit their use against marginalized people across areas as diverse as hiring, housing, and health care.9

Default language settings provide a simple example. In web applications design in the United States, if the default interface language is US English, there will be a higher bounce rate from, for example, monolingual Spanish speakers.

n manufacturing and in science, so in design: an intersectional critique of the ways that current design practices systematically reproduce the matrix of domination ultimately requires not only more diverse design teams, community accountability, and control, as we will explore in chapter 2, but also a retooling of the methods that shape so many design domains under the current universalist paradigm.

onsider an algorithm for university admissions. An (individualized) algorithmic fairness approach attempts to ensure that any two individuals with the same profile, but who differ only by, say, gender, receive the same recommendation (admit/waitlist/decline). Auditing an admissions algorithm under the assumptions of algorithmic fairness can be conducted through paired-test audits: submit a group of paired, identical applications, but change only the gender of one of the applicants in each pair and observe whether the system produces the same recommendation for each. If the algorithm recommends admission for more men than women (at a statistically significant level) in otherwise identical paired applications, we can say that it is biased against women. It needs to be retrained and reaudited to ensure that this bias is eliminated. This is the approach proposed by most of the researchers and practitioners working on algorithmic bias today

Now, imagine auditing the same admissions algorithm, but under the assumptions of algorithmic justice. This approach is concerned not only with individualized symmetrical treatment, but also with the individual and group-level effects of historical and ongoing oppression and injustice within the matrix of domination, as well as how to ultimately produce a more just distribution of benefits, opportunities, and harms across all groups of people. In our example, this means that the algorithm designers must discuss, debate, and decide upon what they believe to be a just distribution of outcomes.

algorithmic

I climb the steps, carrying my djembe;

g of racial, gender, disability, economic, environmental, and decolonial justice

tivist use of Facebook as a tool to help organize political protests is a story that has been widely told in both scholarly and popular writing. The best of these accounts complicate any simplistic narrative about the relationship between social media platforms and political protest activity.

esign is the process by which the politics of one world become the constraints on another.

The Design of Everyday Things is a canonical design text. It's full of useful insights and compelling examples. However, it almost entirely ignores race, class, gender, disability, and other axes of inequality. Norman very briefly states that capitalism has shaped the design of objects,17 but says it in passing and never relates it to the key concepts of the book. Race and racism appear nowhere. He uses the term women only once, in a passage that describes the Amphitheatre Louis Laird in the Paris Sorbonne, where “the mural on the ceiling shows lots of naked women floating about a man who is valiantly trying to read a boo

Design justice brings this insight to the fore and calls for designers' ongoing attention to the ways these differences are shaped by the matrix of domination.

In design justice, by contrast, values stem from the lived experience of communities and individuals who exist at the intersection of systems of structural oppression and resistance.

During this period of heightened mobilization, event RSVPs (“I'm going,” in Facebook terms) mapped more closely to real-world turnout than usual. Protest organizers shared with one another that events with thousands of RSVPs were likely to actually have thousands of people show up, compared with far smaller turnout ratios at other times

describes how charismatic activists with large numbers of followers use Facebook and Twitter to lead social movements through what he calls a choreography of assembly, without developing mechanisms of representative democratic decision making

Design justice might help universalist design processes more closely approach their never fully realizable goals and provide useful insights to inclusive design processes. Retooling for design justice means developing new approaches to key design methods like A/B tests, benchmarks, user testing, and validation. In addition, this approach raises questions about the current dominant approach to the design of algorithmic decision support systems.

As I mentioned in this book's introduction, these include Data & Society, the AI Now Institute, and the Digital Equity Lab in New York City; the new Data Justice Lab in Cardiff; and the Public Data Lab.111 Coding Rights, led by hacker, lawyer, and feminist Joana Varon, works across Latin America to make complex issues of data and human rights much more accessible for broader publics, engage in policy debates, and help produce consent culture for the digital environment. They do this through projects like Chupadados (“the data sucker”).112 Others groups include Fair Algorithms, the Data Active group, the Center for Civic Media at MIT; the Digital Justice Lab, recently launched by Nasma Ahmed in Toronto; Building Consentful Tech, by the design studio And Also Too in Toronto; the Our Data Bodies Project; and the FemTechNet network.113 There is also a growing number of conferences and convenings dedicated to related themes; besides FAT*, 2018 saw the Data4BlackLives conference, the 2018 Data Justice Conference in Cardiff, and the AI and Inclusion conference in Rio de Janeiro, organized by the Berkman-Klein Center for Internet & Society, ITS Rio, and the Network of Centers; as well as the third design justice track at the Allied Media Conference in Detroit.114 Regardless of the design domain, design justice explicitly urges designers to adopt social justice values, to work against the unequal distribution of design's benefits and burdens, and to attempt to understand and counter white supremacy, cisheteropatriarchy, capitalism, ableism, and settler colonialism, or what Black feminist thought terms the matrix of domination. Design justice is interested in how to hard-code the liberatory values of intersectional feminism at every level of designed objects and systems, including the interface, the database, the algorithm, and sociotechnical practices “in the wild.” What's more, this approach is interested not only in designed objects and systems, but in all stages of design, from the framing and scoping of design problems (chapter 3) to designing and evaluating particular affordances (as we explored in this chapter) to the sites where we do design work (chapter 4). The next chapter (chapter 2) unpacks the implications of design justice for the question, “Who gets to be a designer?”

Beyond inclusion and fairness in AI, we need to consider justice, autonomy, and sovereignty. For example, how does AI reproduce colonial ontology and epistemology? What would algorithmic decision making look like if it were designed to support, extend, and amplify indigenous knowledge and/or practices? In this direction, there is a growing set of scholars interested in decolonizing technologies, including AI systems. For example, designers Lewis, Arista, Pechawis, and Kite draw from Hawaiian, Cree, and Lakota knowledge to argue that indigenous epistemologies, which tend to emphasize relationality and “are much better at respectfully accommodating the non-human,” should ground the development of AI.106 Lilly Irani et al. have argued for the development of postcolonial computing;107 Ramesh Srinivasan has asked us to consider indigenous database ontologies in his book Whose Global Village;108 and anthropologist and development theorist Arturo Escobar has recently released a sweeping new book titled Designs for the Pluriverse

echnology is always a form of social knowledge, practices and products.

The point is not that it's wrong to privilege some users over others; the point is that these decisions need to be made explicit

En la columna lateral derecha se encuentran las anotaciones y comentarios que se han hecho a un documento. Hypothesis permite crear hilos de debate en comentarios específicos. Esto se hace as

Biblioteca General cuenta con 12 bibliotecólogos especializados en las diferentes áreas del conocimiento que ofrecen servicios de apoyo al aprendizaje y la investigación como búsqueda de información académica y científica, uso de gestores bibliográficos y apoyo en buenas prácticas de citación, actualización o reemplazo de bibliografía de syllabus, visualización científica y redes de colaboración, inteligencia científica, publicación de productos académicos y apoyo en la construcción de la identidad digital de investigador.