“Fundamentally, I want to work on AGI for the rest of my life,” Brockman told me.

He approached everything with this kind of intensity. He was hands on and detail oriented. He pulled long hours and all-nighters, consumed by the tasks in front of him. When he wasn’t working, he was still working to better himself. He read books about public speaking and negotiation, skills he believed would help him serve OpenAI’s mission. He was sheepish to admit that he also read books for fun—science fiction epics like The Three-Body Problem trilogy by Chinese writer Liu Cixin and Isaac Asimov’s Foundation series.

Now, AI is the harbinger of the fourth industrial revolution. The keystone of the modern superpower. AGI, if ever reached, will solve climate change, enable affordable health care, provide equitable education. OpenAI is the poster child for this line of thought. It cannot say how the technology will deliver on these promises—only that the staggering price society needs to pay for what it is developing will someday be worth it.

Scale downgraded Kenya to a Group 5 designation: blacklisted. There was also another reason to exit Kenya. By then, Scale was moving on to a new focus, following the demands of the AI industry. OpenAI and its competitors were increasingly searching for highly educated workers to perform RLHF—doctors, coders, physicists, people with PhDs. So went the profit-chasing progression of chatbot development. Those willing to pay money for chatbots were not casual consumers but businesses that expected tools to perform complex tasks such as in science and software development. Kenya did not fulfill the new labor demand. Scale was now recruiting a fresh workforce primarily in the US with a new worker-facing platform called Outlier, offering as much as forty dollars an hour.

It was yet another stark illustration of the logic of AI empires. Behind promises of their technologies enhancing productivity, unlocking economic freedom, and creating new jobs that would ameliorate automation, the present-day reality has been the opposite. Companies pad their bottom lines, while the most economically vulnerable lose out and more and more highly educated people become ventriloquists for chatbots.

The empire’s devaluing of the human labor that serves it is also just a canary: It foretells how the technologies produced atop this logic will devalue the labor of everyone else. In fact, for the artists, writers, and coders whose labor the empires of AI turned into free training data, that is already happening.

Scale’s decision would send Winnie and her family spiraling. By then Millicent had lost her job and Remotasks had been the only thing keeping them afloat. Now they were struggling to feed their kids. Winnie was terrified they would soon be evicted. In her inbox, the email Scale sent to inform workers of the shutdown was cold and clinical: “We are discontinuing operations in your current location,” it read. “You have been off-boarded from your current project.”

This is where Te Hiku’s story diverges completely from OpenAI’s and Silicon Valley’s model of AI development. Intimately familiar with the devastating effects of colonial dispossession, Jones and Mahelona were determined to carry out the project only if they could guarantee three things—consent, reciprocity, and the Māori people’s sovereignty—at every stage of development. This meant that even before embarking on the project, they would get permission from the Māori community and their elders, asking them if the endeavor was even something they wanted; to collect the training data, they would seek contributions only from people who fully understood what the data would be used for and were willing to participate; to maximize the model’s benefit, they would listen to the community for what kinds of language-learning resources would be most helpful; and once they had the resources, they would also buy their own on-site Nvidia GPUs and servers to train their models without a dependency on any tech giant’s cloud.

The critiques that I lay out in this book of OpenAI’s and Silicon Valley’s broader vision are not by any means meant to dismiss AI in its entirety. What I reject is the dangerous notion that broad benefit from AI can only be derived from—indeed, will ever emerge from—a vision for the technology that requires the complete capitulation of our privacy, our agency, and our worth, including the value of our labor and art, toward an ultimately imperial centralization project.

Te Hiku shows us another way. It imagines how AI and its development could be exactly the opposite. Models can be small and task specific, their training data contained and knowable, ridding the incentives for widespread exploitative and psychologically harmful labor practices and the all-consuming extractivism of producing and running massive supercomputers. The creation of AI can be community driven, consensual, respectful of local context and history; its application can uplift and strengthen marginalized communities; its governance can be inclusive and democratic.