The Second Extraction: How AI Absorbed Indigenous Knowledge Without Consent

On the second floor of the United Nations Headquarters in New York, in a chamber whose acoustics were engineered for the carefully measured cadence of diplomats, an Mbororo pastoralist from Chad delivered a sentence diplomats are not in the habit of hearing. AI, Hindou Oumarou Ibrahim told the room, becomes harmful when it is imposed without free, prior, and informed consent. The line was lifted from her own report, prepared for the twenty-fifth session of the United Nations Permanent Forum on Indigenous Issues, which opened on 21 April and runs until 1 May. It landed with the dull thump of something said many times before, in many forums, about many extractive industries, and that has not yet changed the rules of the game.
Outside the chamber, on the same continent, the rules of the game were being written by a different hand. On 17 April, an Alberta regulator dismissed the Sturgeon Lake Cree Nation's appeal against a water licence allowing six million cubic metres of annual withdrawal from the Smoky River, water destined to cool a proposed seventy-billion-dollar AI data centre marketed by the celebrity investor Kevin O'Leary as “Wonder Valley”. The nation said it had not been meaningfully consulted; the Aboriginal Consultation Office said no consultation was required. The Smoky watershed is the source of the nation's drinking water and the location of ceremonial and traditional land use sites roughly five kilometres downstream from the proposed diversion point. The trapline, the prayer, and the river all sit at a slightly lower elevation than the cooling tower.
This is the shape of the present, in late April 2026, for indigenous peoples whose territories and knowledge are being absorbed into the infrastructure of artificial intelligence. The forum chamber and the riverbank are the same story told in two languages, one of them legalese, the other hydrology. The arrival of AI on indigenous land is not an isolated event. It is the latest chapter in a five-hundred-year sequence of extractive industries deciding what was on indigenous territory was theirs for the taking. What is new, in 2026, is that the resource being extracted is not a mineral or a forest. It is the cognitive substrate of the communities themselves: their knowledge of plants, of weather, of governance, of language, of what is sacred and what is not.
A Forum, A River, A Crawler
The twenty-fifth session of the UN Permanent Forum on Indigenous Issues, known as UNPFII, took as its overarching theme the protection of indigenous peoples' health, including in the context of conflict. AI was not in the title. It was, however, threaded through the proceedings with an urgency that surprised observers expecting the usual catalogue of mining grievances. Ibrahim, a former chair of the forum, presented a study commissioned to map AI's effects on indigenous communities. Her conclusion, which she repeated in interviews with Mongabay and Grist, was that the technology represents a double-edged sword. AI can be a powerful ally to indigenous stewardship, she said, if it is used on our terms. The conditional was load-bearing.
The terms, in 2026, are not yet ours. Generative AI systems trained on web-scale corpora have already absorbed enormous quantities of indigenous-origin material: oral histories deposited in academic archives, ethnobotanical taxonomies recorded by colonial-era anthropologists, sacred narratives transcribed and uploaded by missionaries or by community members themselves under conditions of trust that did not anticipate machine ingestion. Indigenous languages, often digitised by linguists in preservation projects, now sit inside multilingual models whose outputs are deployed back into indigenous communities as the only available translation infrastructure. Kate Finn, Osage Nation citizen and executive director of the Tallgrass Institute, told the forum the question is no longer whether the extraction has happened. The data is gone. The question is what an enforceable framework of indigenous data sovereignty would look like now, and whether anything like restitution is possible for what has already been taken.
Two arXiv papers published on 23 April, the day after Ibrahim's address, gave the question particular sharpness. The first, “Why are all LLMs Obsessed with Japanese Culture? On the Hidden Cultural and Regional Biases of LLMs”, introduced a benchmark called CROQ, comprising 31,680 open cultural questions across 24 languages, eleven major topics, and 66 subtopics. Its authors documented that frontier language models, when asked to answer a culturally underspecified question, default not to a neutral response but to a small handful of dominant cultural reference points, with Japan emerging as a surprising attractor and Western, English-language assumptions saturating the rest. The bias, they found, is induced predominantly during the post-training and instruction-tuning phase: it is not just a property of the data but a property of the alignment regime the data is filtered through.
The second paper, “Multilinguality at the Edge: Developing Language Models for the Global South” by Lester James V. Miranda, Songbo Hu, Roi Reichart and Anna Korhonen, surveyed 232 papers attempting to build language models for non-English-speaking, hardware-constrained communities. They called the underlying challenge “the last mile”: the place where multilinguality and edge deployment goals align in principle but compete in practice, because the corpora, the compute, and the institutional support do not exist on equivalent terms. Read together, the two papers describe the cognitive infrastructure indigenous peoples will inherit if the current trajectory continues. It is an infrastructure that has already absorbed their knowledge, that does not yet speak their languages well enough to give it back, and whose default settings are not theirs.
Digital Extractivism and Its Older Cousins
The phrase indigenous organisers are using for what is happening to them is data colonialism. Krystal Two Bulls, the Oglala Lakota and Northern Cheyenne executive director of Honor the Earth, used it on Democracy Now! during the forum's opening week and has used it in the organising language of the Stop Data Colonialism coalition, a group of indigenous-led organisations now tracking somewhere between 103 and 160 proposed hyperscale data centres on or adjacent to Native lands in North America. The phrase is not a metaphor. It is a technical claim about the structural similarity between the historical practice of treating indigenous land as a frontier of unowned resources to be incorporated into a colonial economy and the current practice of treating indigenous knowledge as an unowned resource to be incorporated into a commercial AI economy.
The structural similarity is not lost on indigenous organisers, who have lived through the previous iterations. In Oklahoma, the Seminole Nation has unanimously passed a moratorium on hyperscale data centres on its land. In Alberta, the Sturgeon Lake Cree Nation is preparing to take its appeal against the Wonder Valley water licence to the province's superior trial court. In Querétaro, Mexico, residents downstream of new hyperscale facilities are documenting wastewater contamination and groundwater depletion. In Pennsylvania, in Thailand's Chonburi and Rayong provinces, in the U.S. Southwest where mega-projects are siting next to drought-stricken aquifers, the same pattern repeats: facility proposed, water licence applied for, consultation declared adequate by the state, communities not adequately consulted, electricity prices in surrounding areas climbing as much as 267 percent in some Bloomberg analyses, and the gigawatts and the gallons flowing out.
Existing hyperscale data centres have been documented to consume between 300,000 and 2.7 million gallons of water a year per facility, with cooling water and the secondary water embedded in their electricity supply both contributing to a footprint that places enormous load on the watersheds chosen to host them. Those watersheds are not random. They are, very often, the watersheds where land is cheap, water rights are weakly defended, and political resistance is structurally underweighted: in plain language, the watersheds nearest to indigenous, rural, and racialised communities. There is a name for this pattern in the environmental justice literature, and the name is environmental racism. The name has not changed because the pattern has not changed.
What is new, on top of this, is the second extraction. The data centre on the Smoky River is, in addition to a water consumer, a node in a planetary system that absorbs the very knowledge of the communities whose water it is using. This is the recursion that gives data colonialism its peculiar bite. A nation watches a facility built upstream of its trapline, knows the facility's compute is being used to train models that have already ingested the linguistic and ecological knowledge of the trapline, and is then offered the resulting AI assistant as a productivity tool to access government services in the language of the colonising state. The water, the knowledge, and the service are all running in the same direction.
What Was Taken, And How
The taxonomy of what has been taken is concrete. Traditional ecological knowledge, often abbreviated TEK, comprises millennia of accumulated observation about ecosystems: which plants flower when, which fish run with which tides, which soils respond to which fires, which weather patterns precede which migrations. Ethnobotanical knowledge encompasses the medicinal and nutritional properties of thousands of plant species, knowledge that pharmaceutical companies have spent decades attempting to extract through bioprospecting and that AI systems, trained on the resulting academic literature and on community-uploaded forums, can now retrieve in seconds. Oral histories, the substrate of governance and law in many indigenous nations, were transcribed throughout the twentieth century and deposited in archives whose access policies were written before web crawlers existed. Indigenous languages, in projects often initiated with explicit consent of speakers but with no anticipation of generative AI, have been digitised, tokenised, and absorbed into multilingual model corpora.
Some of what has been taken was never meant to leave its community. Sacred or restricted knowledge, governed by indigenous protocols specifying who may speak it, when, and to whom, has often been recorded by outsiders, deposited in archives, and crawled. Under the protocols of the originating nation, this knowledge was never publicly available even if it was technically accessible. The distinction between “publicly available” and “publicly available under the protocols of the originating community” is the distinction the entire commercial AI training pipeline has been built on ignoring. To say that something was on the open web is, in the context of indigenous knowledge, often to say nothing more than that a colonial process of recording and depositing was completed at some earlier date and that no subsequent process of consent has been required.
This matters for restitution because traditional knowledge is, in nearly all indigenous legal traditions, held collectively rather than individually. A song, a story, a botanical recipe, a place name: these have custodians, often specified by lineage or role, but their ownership is the nation's, not the individual's. Western intellectual property regimes, optimised for the individual author and the corporate licensee, are structurally incapable of recognising this form of ownership. The General Data Protection Regulation, often invoked as a model for data rights, is built on individual data subjects exercising individual consent, and provides no purchase for a collective right held by a people. The Convention on Biological Diversity's Nagoya Protocol, adopted in 2010, made the radical move of recognising that traditional knowledge associated with genetic resources triggers benefit-sharing obligations and required parties to obtain prior informed consent of indigenous and local communities for access to such knowledge. It applies, however, narrowly to genetic resources, and operates through state mechanisms that have been uneven in their enforcement.
The instruments closest to a binding standard for the broader case are Articles 11 and 31 of the United Nations Declaration on the Rights of Indigenous Peoples, adopted in 2007. Article 31 states that indigenous peoples have the right to maintain, control, protect and develop their cultural heritage, traditional knowledge and traditional cultural expressions, including their sciences, technologies and cultures, and to maintain, control and develop their intellectual property over such heritage. Article 11 obliges states to provide redress, including restitution, for cultural, intellectual, religious and spiritual property taken without free, prior and informed consent. UNDRIP is a declaration rather than a treaty, and its implementation depends on domestic legislative will, which is precisely the weakness AI training has exploited. The World Intellectual Property Organisation's Intergovernmental Committee on Genetic Resources, Traditional Knowledge and Folklore adopted a treaty in May 2024 requiring patent applicants to disclose the country of origin of genetic resources or associated traditional knowledge underlying their application. By the standards of WIPO, an extraordinary achievement. By the standards of the AI training pipeline, a small object travelling slowly through a window already broken.
The CARE That Is Already Written
A more precise instrument exists, and it has been written by indigenous data scientists rather than by treaty negotiators. The CARE Principles for Indigenous Data Governance, released in September 2019 by the Global Indigenous Data Alliance under the International Indigenous Data Sovereignty Interest Group within the Research Data Alliance, encode a deliberately different premise from the FAIR principles that have dominated open-science discourse since 2016. FAIR asks that data be Findable, Accessible, Interoperable and Reusable. CARE asks that it serve Collective benefit, that those affected have Authority to control it, that those handling it bear Responsibility for the relationships data creates, and that the entire system be subject to indigenous Ethics.
The shift is not cosmetic. FAIR is data-oriented and asks how data can move more freely. CARE is people-oriented and asks for whose benefit, under whose authority, with what accountability, and according to whose ethics. CARE explicitly addresses the asymmetry FAIR's authors did not address: that the move to maximally open data has, in practice, accelerated the extraction of indigenous knowledge by parties with no relationship of obligation to the communities of origin. CARE is intended to be implemented in tandem with FAIR, but its operative force lies in making the openness of FAIR conditional on the consent and benefit structures of CARE.
Apply CARE to AI training data and the shape of an enforceable framework comes into focus. Collective benefit would require that indigenous communities materially benefit from any commercial use of their knowledge, with benefit defined collectively rather than as fees to individual researchers. Authority to control would require communities to be the gatekeepers of inclusion: training corpora would need community-level consent before indigenous-origin material could be incorporated, and ongoing authority to withdraw or restrict that material thereafter. Responsibility would require parties handling the data, model developers, hosting providers, downstream deployers, to take on relational obligations to communities of origin that survive the technical operation of training. Ethics would require that the protocols governing the data be the ethics of the originating community, not the standardised research ethics of the institution doing the training.
This is, on the face of it, an enormous demand. It is also, on a clear reading of UNDRIP Article 31, the existing legal demand of an instrument 144 states have already endorsed. The novelty of CARE is not the principle but the operationalisation. Te Mana Raraunga in Aotearoa New Zealand, the United States Indigenous Data Sovereignty Network, the First Nations Information Governance Centre in Canada, and Maiam nayri Wingara in Australia are already operationalising versions of this framework at the national level. None of the major foundation model providers have signed on to anything resembling it.
Free, Prior, Informed, And Currently Hypothetical
Free, prior and informed consent, abbreviated FPIC, is the operative phrase recurring across UNDRIP, the Nagoya Protocol, and the indigenous data sovereignty movement. The four words are doing a great deal of work. Free means uncoerced by economic dependency or political pressure. Prior means before the act, with enough time for genuine deliberation through the community's own decision-making processes. Informed means with full understanding of what is proposed, including downstream consequences. Consent means refusal must be a real option. In the context of AI training data, the four words are currently hypothetical. No major commercial AI system, in 2026, has obtained anything resembling FPIC for the indigenous-origin material in its training corpus.
A workable framework would need legal recognition of collective indigenous data rights in the jurisdictions hosting the largest AI providers, which means at minimum the United States, the European Union, the United Kingdom, China, and the rest of the OECD. It would need a mandatory training-data provenance disclosure regime, of the sort the EU AI Act gestures towards but does not yet rigorously implement, capable of identifying indigenous-origin material in corpora at the point of training. It would need a mechanism for community-level FPIC operating at the speed and scale of commercial AI development, likely requiring automated tooling built and governed by indigenous data sovereignty bodies rather than by model developers themselves. It would need a right of withdrawal that survives training, which technically requires either model unlearning or retraining without the withdrawn data. It would need a right to negotiate licences on community terms, and crucially the right to refuse altogether. And it would need an enforcement architecture with teeth: regulators willing to fine, courts willing to order takedowns, and procurement regimes that exclude non-compliant systems from public contracts.
None of this is technically impossible. Most of it has been written about in the indigenous data sovereignty literature for at least a decade. The reason it has not been built is not technical. It is that the parties best positioned to build it are also the parties whose business models would be most disrupted by it.
Restitution Is The Hard Part
If the framework above is the prospective question, the harder question is retrospective. What does restitution look like for knowledge already absorbed into Llama, GPT-class models, Gemini, Claude, and the rest? The honest answer is that the menu is short, technically uneven, and politically untested.
The first option is model unlearning, the technical procedure of inducing a trained model to forget specific data without retraining from scratch. The state of the art on unlearning, as of early 2026, is improving rapidly but remains contested in its guarantees. It is one thing to remove an individual user's records from a model. It is quite another to remove the contribution of a community's entire cultural archive, distributed across a vast pretraining corpus, in a way that can be verified to have actually happened. Several recent papers have shown unlearning can leave residual signal recoverable through targeted prompting. Until verifiable unlearning is robust, claims that a model has unlearned indigenous-origin data are claims of intent, not of fact.
The second option is forced retraining, in which providers retrain models without the disputed data, at very large compute cost, and absorb that cost as a condition of operation. This is technically straightforward and politically explosive. It is, however, the option most consistent with the legal logic of UNDRIP Article 11's restitution requirement. If a thing has been taken without consent and cannot be unmade in place, the thing must be unmade and remade.
The third option is compulsory licensing with back-payment to community trusts: existing models continue to operate but providers pay licensing fees, calibrated to scale of use, into trusts controlled by the communities of origin. This is the most politically tractable option and the one most likely to be adopted in any near-term framework. It has obvious shortcomings: it monetises rather than reverses the extraction, places communities in the position of accepting payment for a thing they did not agree to sell, and creates incentives for downstream model providers to argue endlessly about which knowledge counts as indigenous-origin. It also has the advantage of being implementable now.
The fourth option is community ownership stakes in the systems built on top of indigenous knowledge: equity, governance seats, audit rights. This is the most structurally ambitious option and the one most consistent with the indigenous critique that the issue is not the price but the relationship. It would require statutory innovation rather than contractual elaboration, and it would change what an AI company is in a way the industry will resist.
The fifth option is mandatory disclosure of training-data provenance, sufficient to allow communities to identify what has been included and to negotiate from that point. This is the most modest proposal and arguably the precondition for any of the other four.
The sixth option, less concrete but recurring in indigenous testimony, is a reparations fund: a pooled levy on AI providers, administered by indigenous data sovereignty bodies, used to repair the cognitive infrastructure damage the extraction has done. When a multilingual model trained on a community's language is deployed back into the community as the only available digital tool, and when its outputs encode Western assumptions in the community's own grammar, the result is a slow erosion of the community's own ways of meaning. A reparations fund would, on this view, finance indigenous-controlled language technology, indigenous-controlled knowledge management, and indigenous-controlled AI development, on the principle that the appropriate response to colonised cognitive infrastructure is to fund the building of sovereign cognitive infrastructure.
Some of these options are feasible in the near term and others are aspirational. Provenance disclosure is feasible. Compulsory licensing is feasible if political will is generated. Reparations funds are feasible at modest scale. Verified unlearning, forced retraining at scale, and community ownership stakes are aspirational. They define the horizon against which the feasible options should be judged.
The Double Bind
Underneath the legal and technical questions is a deeper one. Even if every framework above were implemented tomorrow, the extraction has happened. The training has occurred. The models exist. The deployment is global. And, increasingly, the AI systems in question are the only available technology in the communities whose knowledge made them possible. Telephony, mapping, translation, education, agricultural advisory, even spiritual chat companions, are migrating to AI substrates whose default settings encode the Western, English-language assumptions documented in the CROQ paper. The community asking an AI assistant about a medicinal plant is asking a system that was, in part, trained on its own ancestors' descriptions of that plant, refracted back through a cultural lens that is not its own.
This is the double bind. The framework that would make the extraction unlawful would not, by itself, undo it. The systems that absorbed indigenous knowledge are now being deployed as essential infrastructure in the territories of the communities they extracted from. To refuse the systems is to refuse the infrastructure. To accept the systems is to accept the colonial overlay. Indigenous AI labs, of which Lars Ailo Bongo's Sámi AI Lab at UiT The Arctic University in Norway is one of a small but growing number, are working on the third option: building indigenous-governed AI on indigenous terms, with indigenous data, for indigenous purposes. Bongo notes the people exist; the funding does not. The Microsoft-Imazon partnership in the Katukina/Kaxinawá Indigenous Reserve in Brazil's Acre state, in which agroforestry agents like Siã Shanenawa use AI tools to monitor deforestation, demonstrates that AI on indigenous terms is possible. It does not, by itself, demonstrate that the broader pipeline can be redirected.
The double bind is not resolvable by clever framework design. It is resolvable, if at all, by a long process of building parallel and sovereign cognitive infrastructure, funded in part by the proceeds of restitution from the extracting industry, in which indigenous communities exercise the right to refuse non-compliant systems and to insist on compliant ones. This is a generational project. It requires the framework be put in place now, in 2026, so that the work of building can begin under the protection of law rather than against it.
What Would Be Required
Any honest editorial position on this matter has to begin with a refusal of the comforting framing that what is needed is more research, more dialogue, more fora. The research has been done. The dialogue has been held. The fora are filled with documentation. What is missing is an enforcement architecture and the political will to install it.
Any workable framework has, at minimum, the following shape. It begins with the legal recognition, in the major AI-hosting jurisdictions, of collective indigenous data rights as a category distinct from individual data subject rights. This is statutory work. It requires legislatures, not voluntary corporate codes. The EU AI Act and the GDPR can be the basis for this in Europe, but they require explicit amendment to recognise collective subjects. In the United States, tribal sovereignty already provides a legal foundation that has been systematically underused.
It requires a mandatory provenance disclosure regime granular enough that indigenous-origin material can be identified and that communities can exercise meaningful FPIC. It requires that FPIC be obtained before training, not after, and at the level of the originating community rather than from an individual or from a state acting on behalf of the community. It requires the right of withdrawal, with a workable technical pathway for fulfilment, whether through unlearning, retraining, or operational restriction. It requires that the CARE Principles be elevated from a research community framework to a regulatory baseline. The Global Indigenous Data Alliance has done the operationalisation work; the remaining task is binding adoption.
It requires a restitution architecture for the knowledge already taken. The most realistic near-term shape is a compulsory licensing regime, with payments flowing into community-controlled trusts, combined with provenance disclosure that allows communities to identify what has been used. The more ambitious shape, which the editorial position of this article supports, is a reparations levy whose proceeds fund indigenous-governed AI infrastructure, on the principle that the appropriate response to colonised cognitive substrate is sovereign cognitive substrate.
And it requires, at the level of physical infrastructure, that data centre siting be subject to the same FPIC standard as the data inside the centres. The Sturgeon Lake Cree Nation's appeal of the Wonder Valley water licence is the test case in the Canadian context. The Seminole Nation's hyperscale moratorium is the test case in the American one. The result of these cases will indicate whether courts and regulators are prepared to apply the same logic to data centres that the Nagoya Protocol applied to bioprospecting.
The honest closing observation is that none of this will happen because the AI industry chooses it. It will happen, if it happens, because indigenous nations, environmental justice coalitions, and the regulators willing to be moved by them, force it to happen. Krystal Two Bulls and Honor the Earth are organising for that. Hindou Oumarou Ibrahim is presenting reports for it at the UN. Kate Finn and the Tallgrass Institute are working with investors who have the leverage to demand it. The Global Indigenous Data Alliance has written the operational template. The CROQ benchmark has documented the cultural bias the framework would have to correct. The Multilinguality at the Edge survey has mapped the technical landscape on which sovereign indigenous AI will have to be built. The materials are present. What is needed is the decision to use them, and the political pressure to make that decision unavoidable.
The knowledge that sustains a community's relationship with its land, its language, and its identity was never the AI industry's to take. It has been taken. The question is no longer whether that was wrong. The question is whether the framework that would prevent it from happening again, and the restitution that would begin to repair the damage already done, will be built in time to matter. The river above the data centre is still flowing. The community downstream is still there. The forum chamber is still in session. The clock is louder than any of them.
References & Sources
- United Nations Department of Economic and Social Affairs. “United Nations Permanent Forum on Indigenous Issues, 25th Session.” https://social.desa.un.org/issues/indigenous-peoples/unpfii/25th-session
- Mongabay. “AI is a double-edged sword for Indigenous stewardship, say U.N. experts.” April 2026. https://news.mongabay.com/2026/04/ai-is-a-double-edged-sword-for-indigenous-stewardship-say-u-n-experts/
- Mongabay. “War, climate change, and AI on the agenda at this year's U.N. Indigenous forum.” April 2026. https://news.mongabay.com/2026/04/war-climate-change-and-ai-on-the-agenda-at-this-years-u-n-indigenous-forum/
- Grist. “AI is a double-edged sword for Indigenous land protection, UN experts warn.” April 2026. https://grist.org/indigenous/ai-is-a-double-edged-sword-for-indigenous-land-protection-un-experts-warn/
- Grist. “Indigenous land defenders are being killed, and AI is scraping their knowledge.” April 2026. https://grist.org/indigenous/indigenous-land-defenders-are-being-killed-ai-is-scraping-their-knowledge/
- Grist. “For Indigenous communities, AI brings peril and promise.” https://grist.org/indigenous/indigenous-peoples-examine-impact-of-ai-on-communities/
- Democracy Now! “Data Colonialism: Native Communities Fight AI Data Centers on Indigenous Land.” 22 April 2026. https://www.democracynow.org/2026/4/22/krystal_twobulls_indigenous_lands_data_centers
- Mongabay. “AI data center revolution sucks up world's energy, water, materials.” November 2025. https://news.mongabay.com/2025/11/ai-data-center-revolution-sucks-up-worlds-energy-water-materials/
- Mongabay. “Thai data center boom sparks fears of water shortage, air pollution.” March 2026. https://news.mongabay.com/2026/03/thai-data-center-boom-sparks-fears-of-water-shortage-air-pollution/
- Mongabay. “The Cloud vs. drought: Water hog data centers threaten Latin America, critics say.” November 2023. https://news.mongabay.com/2023/11/the-cloud-vs-drought-water-hog-data-centers-threaten-latin-america-critics-say/
- Miranda, Lester James V., Songbo Hu, Roi Reichart, and Anna Korhonen. “Multilinguality at the Edge: Developing Language Models for the Global South.” arXiv preprint arXiv:2604.21637, 23 April 2026. https://arxiv.org/abs/2604.21637
- “Why are all LLMs Obsessed with Japanese Culture? On the Hidden Cultural and Regional Biases of LLMs.” arXiv preprint, 23 April 2026. https://arxiv.org/html/2604.21751
- Global Indigenous Data Alliance. “CARE Principles for Indigenous Data Governance.” September 2019. https://www.gida-global.org/care
- Carroll, Stephanie Russo, et al. “The CARE Principles for Indigenous Data Governance.” Data Science Journal, vol. 19, no. 43, 2020. https://datascience.codata.org/articles/10.5334/dsj-2020-043
- Carroll, Stephanie Russo, et al. “Operationalizing the CARE and FAIR Principles for Indigenous data futures.” Scientific Data, 2021. https://www.nature.com/articles/s41597-021-00892-0
- United Nations. “United Nations Declaration on the Rights of Indigenous Peoples.” 2007. https://www.un.org/development/desa/indigenouspeoples/wp-content/uploads/sites/19/2018/11/UNDRIP_E_web.pdf
- Convention on Biological Diversity. “Nagoya Protocol on Access and Benefit-sharing.” Entered into force 12 October 2014. https://www.cbd.int/abs/
- World Intellectual Property Organisation. “Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore.” https://www.wipo.int/tk/en/igc/
- Canada's National Observer. “'Absolute failure': First Nation slams Alberta and Kevin O'Leary's data centre moves.” 24 April 2026. https://www.nationalobserver.com/2026/04/24/news/wonder-valley-kevin-o'leary-alberta-first-nation
- CBC News. “Alberta First Nation voices 'grave concern' over Kevin O'Leary's proposed $70B AI data centre.” https://www.cbc.ca/news/canada/edmonton/alberta-first-nation-voices-grave-concern-over-kevin-o-leary-s-proposed-70b-ai-data-centre-1.7431550
- ICT News. “In Indian Country, data centers come with a familiar threat of colonialism. These organizers are fighting back.” https://ictnews.org/news/in-indian-country-data-centers-come-with-a-familiar-threat-of-colonialism-these-organizers-are-fighting-back/
- Honor the Earth. “Stop Data Colonialism Campaign.” https://www.honorearth.org/stopdatacolonialism
- High Country News. “War, climate change and AI are at stake at the 2026 UN Indigenous forum.” April 2026. https://www.hcn.org/articles/war-climate-change-and-ai-are-at-stake-at-the-2026-un-indigenous-forum/
- Futurism. “Tech Companies Are Using Insidious Tactics to Build Data Centers on Indigenous Lands, Activists Say.” https://futurism.com/artificial-intelligence/data-centers-tribal-communities

Tim Green UK-based Systems Theorist & Independent Technology Writer
Tim explores the intersections of artificial intelligence, decentralised cognition, and posthuman ethics. His work, published at smarterarticles.co.uk, challenges dominant narratives of technological progress while proposing interdisciplinary frameworks for collective intelligence and digital stewardship.
His writing has been featured on Ground News and shared by independent researchers across both academic and technological communities.
ORCID: 0009-0002-0156-9795 Email: tim@smarterarticles.co.uk
Listen to the free weekly SmarterArticles Podcast








