Digital Natives Main

It’s Common Practice

nishant — 2013-05-22T04:19:54Z

Technologies are no longer abstract. They're habits. What constitutes a habit? The gestures that you make as you read this, the way your eyes flick when you encounter somebody you like, the way you stroke your chin in a moment of reflection, or the split second decisions that you make in times of crises — these are all habits. They are pre-thought, visceral, depending upon biological, social and collective memories that do not need rational thinking. Habits are the customised programming of human life.

Nishant Shah's column was published in the Indian Express on May 12, 2013.

However, habits are not natural. They are, in fact, man-made nature. They appear as natural, matter-of-fact, instinctive and intuitive, but they are built over years of shared experiences, learning and empathy. And more often than we realise, habits are formed because of the different technologies that surround us.

If you are reading this column on paper, look at the way you are holding the magazine, folding the paper and note how you can read this easily because the text has been arranged from left to right, top to bottom. If you are browsing through this piece on a digital device, look at how your fingers move on your scroll button, or on your touchscreen, helping you make sense of complex devices without a second thought.

Habits that are formed through technologies work so seamlessly because they make technologies transparent. They make us forget that there is a complex network of machines, devices, grids and information that shape our lives. Do you remember the time when you came across something online and didn't look for the 'Like' button that is now a part of everyday internet practice? Do you remember the last time you struggled to manage the cursor on your screen using a mouse? Do you realise how the mouse has already become obsolete and is now being replaced by other touch-and-flick devices for a new generation?

I recently encountered this habit when my three-going-on-90-year-old Kindle — the Amazon device I use to read books — fell in the hands of a six-year-old. Like many digital natives of her time, she is unfazed by technology and, as her parents confess, is much better at operating most things digital in the house than them. She thinks nothing of streaming her favourite cartoon show from a website. She is adept at customising the many screens on her father's smartphone and has accepted that specific movements of her fingers will produce information on brightly-lit touchscreens.

However, when she used my non-backlit, non-touch Kindle that requires buttons to be pushed, she faced acute frustration. After trying to scroll, flick, activate, zoom and pinch on the screen she flung it at me, bewildered and angry that her habits were suddenly redundant and challenged. I want to use this moment of reflection to understand how technologies are integral to our ways of living. Technologies are habits. You don't need to be online 24x7, constantly upgrading yourself to the latest version of Android to interact with technology. Instead, we need to think about technologies as outlets that allow us to think about who we are and how we relate to the world around us.

One way of looking at technology as habits is to see how we have started thinking of ourselves through metaphors of the machines that we use. For example, it's quite common to hear people complain about "lack of bandwidth" to describe busy schedules. We now think of ourselves as systems that need upgrading. Life has long been lived on windows through which we recycle ourselves.

If technologies are such an inseparable part of ourselves, maybe it is time to stop making a distinction between the human and the technological. It is time to stop thinking about technologies only in terms of gadgets that can be removed from our biological assemblage. And indeed, if we are ready to recognise these technologies as a part of being human, then we need to think of technology politics in a new way. The questions around piracy, privacy, intellectual property, proprietary technologies, openness, etc. which are relegated to the digital world are also questions of us. They are not external problems but are centrally shaping how we construct ourselves as humans. Through habits.

For more details visit http://cis-india.org/digital-natives/blog/indian-express-may-12-2013-nishant-shah-its-common-practice

Not Just Fancy Television

nishant — 2012-12-21T09:57:02Z

Nishant Shah reviews Ben Hammersley's book "64 Things You Need to Know for Then: How to Face the Digital Future Without Fear ", published by Hodder & Stoughton

The review was published in the Indian Express on December 8, 2012.

Let us begin by acknowledging that when the world was learning how to drive on the information highway, Ben Hammersley was out there, instructing us how to do it best. So it doesn’t surprise that 64 Things You Need to Know for Then: How to Face the Digital Future Without Fear, despite its untweetable title, is quite spot-on when it comes to describing our digital pasts, demystifying our interweb presents and preparing us for technosocial futures. Well-written, interspersed with illustrative anecdotes, reflective experiences and speculative ideas, the book looks at the good, the bad and the downright bizarre that the digital turn has introduced in our lives. Working through moments of nostalgia for things that have already become obsolete, and through experiences that morph even before we can comprehend them, Hammersley writes (or, as he suggests in his introduction — co-writes with hundreds of anonymous contributors) a book that is readable, for those seeking to understand how the digital world moves and those who want to remember their own role in shaping forgotten trends.

The book also attempts to answer some of the troublesome tensions in our understanding of our contemporary digital lives. Hammersley’s basic intention in writing the book is to show how technological shifts are not merely about changing usage patterns. It radically (and often dramatically) restructures our domains of life, language and labour. Older structures have become redundant and the new ones have not yet found their feet. There are many who attempt to think of the internet as a mere extension of older media practices. But as he says, “The internet is absolutely not just fancy television.” It is a technology that is reshaping everything we had understood about who we are and how we relate to the world around us.

However, Hammersley suggests, the ways in which the internet is rapidly transforming the world leads to a clear divide around technology literacy. The “technologically literate” are shaping the digital turn, experimenting and exploring the possibilities, but unable to fall back upon older structures of assurance to know whether the choices they are making are sustainable. At the same time, the “technologically illiterate” are still responsible for shaping a world that they are quickly losing track of.

This book clearly explains the technological, legal, cultural, social and economic shifts of the last 20 years, and how they foretell our futures, without complicating it with geeky discourses on code or theoretical bluster.

Hammersley also ensures that the book is not merely a glossary of terms. He has the most interesting anecdotes from around the world like Harry Potter fan-fiction and crowdsourced translations in Germany challenging intellectual property rights regimes, the Human Flesh Search Engines in China, which threaten to reinforce regressive mob politics while also enabling cultural vigilantes in our societies. He also goes beyond individual concerns and reflects on the larger political concerns of censorship, control and freedom, discussing with great lucidity, the complicated nuances of hacker groups like Anonymous, political effects of collectives like WikiLeaks, etc. It is an exciting mash-up of events that will make you smile at the audacity and irreverence of the players in the digital playground, but will also make you shiver as it lays bare the new authoritarian and violent regimes that emerge with digital technologies.

Instead of taking partisan positions about something as necessarily good or bad, Hammersley documents some of the practices, effects and affects of technology, to show how our world has changed. There is no explanation of why the list stops at 64 things. But it is a well curated list of social, cultural, economic and political concerns and provides a conversational account of the present and future, speculating, like an old friend on the living room couch on a Sunday afternoon.

The only criticism against Hammersley is that he is too dependent on the rules of the internet to explain the internet. The different laws that have evolved in computing and network theory, in the sociology of the Web and the economic analysis of information societies, are accepted too easily, and used as self-evident explanatory frameworks. But then, this is not a book pretending to argue for a new conceptual framework. It is a book that has set out to educate and entertain, slowly unfolding the fractured narratives of the Web from its military origins to its Arab Spring manifestations. Of the many books that are already flooding the market, trying to decode the Web, Hammersley’s list of 64 things is going to be at the top.

The writer is Director (Research), Centre for Internet and Society, Bangalore

For more details visit http://cis-india.org/digital-natives/blog/indian-express-december-8-2012-nishant-shah-not-just-fancy-television

Whose Change Is It Anyway? | DML2013

nishant — 2012-11-08T08:36:43Z

As a preparation for the DML conference, Nishant Shah had an interview with Howard Rheingold, a cyberculture pioneer, social media innovator, and author of "Smart Mobs. Nishant Shah is chair of 'Whose Change Is It Anyway? Futures, Youth, Technology And Citizen Action In The Global South (And The Rest Of The World)' track at DML2013. Here, he talks about shifts in citizen engagement in Indian politics and civics, and the underlying significance of these changes.

"More and more, you have young people who are trying to come together, not merely to express discontent, but actually take action so that they can build the kinds of futures they want to occupy."

The 2013 DML conference will be held in March 14-16, 2013 in Chicago, Illinois. The conference is supported by the MacArthur Foundation and organized by the Digital Media and Learning Research Hub located at the University of California's systemwide Humanities Research Institute at UC Irvine.

More details about the DML2013 Conference and the Call For Workshop/Panel/Paper Proposals can be found at the conference website: dml2013.dmlhub.net.

Video

For more details visit http://cis-india.org/digital-natives/blog/nishant-shah-whose-change-is-it-anyway

The Rules of Engagement

nishant — 2012-10-29T03:50:29Z

Why the have-nots of the digital world can sometimes be mistaken as trolls. I am not sure if you have noticed, but lately, the people populating our social networks have started to be more diverse than before.

Nishant Shah's column was published in the Indian Express on October 29, 2012.

Oh, sure, we are still talking about a fairly middle-class hang-out that happens largely in English and is restricted to people in urban environments who have the economic and cultural capital of access. But if you browse through your friends’ lists and compare it with, say, the network from five years ago, you will realise that the age demography has changed quite dramatically. I am not suggesting that the Web was only the realm of the young – let us face it, the people who actually created the infrastructure of the Web were not tiny tots. However, with Web 2.0 at the turn of the millennium, we have had an extraordinary focus on young people online.

But as the networks grow to include more people, there are now a lot of people online, who might not be the 16-year-old BlackBerry-wielding digital native, nor be in the “business of internet” but are finding a space for themselves, tentatively and steadily negotiating with this new space. Some of it might be because, those of us who were new kids on the block in the Nineties, are now older by a decade and are still on the block, but replaced by newer kids around the block. Some of it might be because there is an ease of access as portable computing devices grow more personal and get more people to use their smartphones as a gateway into the online worlds. But a lot of it is actually because the fold of the Web is expanding. The digital spaces of conversation are being integrated into our everyday lives and practices, replacing older forms of media and information structures and processes of social and cultural belonging.

And so, even though the penetration of the interwebz is not as rapid in countries like India as one would have hoped for, we do see a wide age group of people coming online, forming networks, and entering into conversations. I hadn’t really realised this, even though I was adding them to my social networks, that the digital immigrants are now here, and they are here to stay. It suddenly surfaced in my thoughts, because I recently heard a few narratives which made me dwell on the effort and the learning that one takes for granted but is a prerequisite for belonging to these new social spaces.

One of the first complaints I heard was about a hostility that many digital immigrants face when they start engaging with the social media. They follow the manuals. They read the FAQs. They look at patterns, and learn. And yet, even when they seem to be doing what seems to be exactly what everybody else is doing, they are often told that they got it all wrong. This is bewildering for many, because they cannot really see the difference. And the reason is that the social web is governed by a whole lot of unwritten rules and codes, which clearly are the rites of passage into the online world. These are not things that can be taught. These are not written in a guideline that tells you how to behave on Facebook or how to sift through the live-streams on Twitter. It is a fiercely guarded set of dos and don’ts which clearly distinguish between the digital natives and the digital immigrants, reinforcing exclusivity and exclusion. And when the digital immigrant violates these rules, they are often faced with a sneer, a sarcastic comment, or a dismissal as “not with it”.

The second thing I have repeatedly noticed is “calling troll” to people who do not always know these rules. Trolling is not new to the world of the internet. People who disrupt conversations and discussions by posting provocative or tangential information, by voicing hateful opinions, by passing harsh judgments, or sometimes by willfully breaking the rules of the communities, in order to seek attention and interrupt the flow of conversations are called trolls. Trolls are universally frowned upon and trolling wars often take up epic proportions because people get emotionally invested in them. Trolls are often shamed publicly, their mistakes brought into an embarrassing spot-light and ridiculed in back-channels or even in public discussions.

Calling somebody a troll presumes that the user is conversant with the rules of the game and is then breaking them, working with the idea that if you are online, you are naturally a digital native. The digital immigrants often create noob mistakes that can appear troll-like but are not intended to be so, and are often on the receiving end of a community’s hostility. And it is time, now that our online networks are growing, for us to realise that our presumptions about who is online need to change. If we are looking at an inclusive Web, we need to stop imagining that the person on the other side of the interface is necessarily like us, and develop new networks of nurture, which allows the digital immigrants safe spaces to experiment, make mistakes, and learn like the best of us. The next time, before you call somebody a troll, see if it might just be somebody learning the tricks of the trade. If they are doing something wrong, just politely point it out to them. And remember, acceptance is not only for people who are like us, but about people who are markedly unlike us.

For more details visit http://cis-india.org/digital-natives/blog/india-express-news-nishant-shah-oct-29-2012-the-rules-of-engagement

One. Zero.

nishant — 2012-09-17T06:33:42Z

The digital world is the world of twos. All our complex interactions, emotional negotiations, business transactions, social communication and political subscriptions online can be reduced to a string of 1s and 0s, as machines create the networks for the human beings to speak. So sophisticated is this network of digital infrastructure that we forget how our languages of connection are constantly being transcribed in binary code, allowing for the information to be transmitted across the web.

Nishant Shah's article was published in the Indian Express on September 16, 2012

Indeed, we have already reached a point where we don’t even need to be familiar with code to perform intimate functions with the machines that we live with, as they respond to us in human languages. While this human-machine duality has been resolved with the presence of intuitive and interactive interfaces that allow us to seamlessly connect to the person(s) at the other end of a digital connection, there is another binary that still remains at the centre of much discussion around all things digital.

This is the duality of the Real and the Virtual. In geekspeak, this particular separation has been coded as a divide between RL (Real Life) and VR (Virtual Reality). This separation between the two is so naturalised that it has become a part of our everyday imagination where things that happen online are ‘out there’ and ‘an escape’ whereas things that are offline, are ‘real’ and ‘believable’. However, as digital technologies become pervasive and ubiquitous, these lines between RL and VR have blurred. Especially with new technologies of augmented reality and simulated layers like Google Goggles or even location-based services on your smartphone that help you navigate through the offline world, it is becoming difficult to clearly say what is online and what is offline.

There are two questions that help demonstrate this blurring of boundaries very clearly. The first is an existential one, something that doesn’t crop up often in conversations, but suddenly haunts you on at 2 pm on an idle Thursday: Who are you, when you are online? A famous cartoon on the web had two dogs sitting on a connected computer, their paws on the mouse, and telling each other, ‘On the internet, nobody knows you are a dog’. But in the hyper-connected world that we live in, everybody knows exactly who we are, even as we ourselves are confused about where our bodies end and where our digital extensions and avatars begin. Things that we do in RL affect and shape the ways in which our avatars evolve on social networking sites. The interactions that our avatars have with other digital objects map back on our understanding of who we are and how we dress our bodies. Even when we are not connected, our avatars interact, constantly, not only with other avatars in the system, but also machines and artificial intelligence scripts, and robots and networks, masquerading as ourselves even outside our knowledge. We might be tagged, liked, shared, transmitted and morphed; we might be photoshopped, reduced to a tweet, condensed to a status message, embodied in an avatar on our favourite role playing game, or hovering as a signature to emails. These are all parts of us, but they are not just extensions of us. These are things that not only stand in for us but also shape the ways in which we understand ourselves and how we connect to the world.

The second question crops up regularly in digitally mediated conversations. When your parents call you on the cell phone, or your friend messages you on the Blackberry, or your colleague pings you on Skype or your IRC buddies see you on a chat channel. As our modes of access have become mobile and devices of access have become portable, we can never really clearly answer the question, ‘Where are you right now?’. It is a question worth dwelling on. Where are you when you are walking down a street, using GPRS data on your cellphone, and a friend uses a Voice Over IP service like Whatsapp to ask you, ‘Where are you right now?’. Are you on the street? On your phone? On an application? Located somewhere on a server? Bits of data on a high-speed optic fibre, zooming across the ionosphere? Depending upon who is asking the question, you would be able to and in fact have to give a different answer about where you are when you are online.

This blurred duality might be seen as confusing, taking away the assurance of our body and our geography from everyday practices. In fact, one of the reasons why the digital revolution has been so well received is because these technologies facilitate an almost seamless transfer of ideas, emotions and connections across the different realms of RL and VR, offering us new ways of thinking about being human, being social, and being connected. The strength of the digital is in this coupling together, of the hitherto irreconcilable realms of our life in messy and enchanting ways, giving us new opportunities to think about who we are and where we are in our quotidian lives.

For more details visit http://cis-india.org/digital-natives/www-indianexpress-com-one-zero

Deconstructing Digital Natives: Young People, Technology and the New Literacies

nishant — 2012-07-24T07:14:24Z

Nishant Shah was invited to do a book review of a new anthology 'Deconstructing Digital Natives', edited by Michael Thomas. The review was published in Routledge's Journal of Children and Media on July 18, 2012.

Deconstructing Digital Natives: Young People, Technology and the New Literacies is an anthology that revisits the debates and scholarship that have arisen around youth and technology in the last decade or so. It is a timely intervention that invites some of the most influential scholars who have contributed to and shaped the discourse around “digital natives” to come and revisit their original ideas from the last decade. The term “digital native” probably bears witness to the strident discourses that, more often than not, fall into the trap of exotically glorifying or despairingly vilifying young peoples’ engagement with digital technologies. As Buckingham points out in his foreword to the book, these conversations either take up the language of a “generation gap [that] entails a narrative of transformation and even of rupture, in which fundamental continuities between the past and the future have been destroyed” or they guise themselves in an “almost utopian view of technology—a fabulous story about technology liberating and empowering young people, enabling them to become global citizens, and to learn and communicate and create in free and unfettered ways” (p. ix). The essays seek a point of departure from these tried and tested arguments in order to provide a “balanced view” on the topic. And so we have a distinguished author list from the world of digital natives scholarship, coming together not only to ponder on their own contributions to the field and how those ideas need to be upgraded, but also to provide new contexts, concepts, and frameworks to understand who, or indeed, what, is a “digital native,” often in tension with their earlier work.

In its ambition of revisiting existing debates and providing a “research-based approach by presenting empirical evidence and argument from international researchers in the field,” the book succeeds unevenly (p. xi). Despite its efforts to chart a point of departure, some of the essays end up falling into some usual traps. For example, despite the fact that the oldest digital natives are probably in their thirties, they are thought of as being young. They are defined only as “students” within formal learning institutions without looking at the radical potential of learning outside organized education, embedded in their everyday practices. The digital natives remain an object of research and the peer-to-peer structures that are supposed to shape them, but do not feature in the methodologies of researching them. This notwithstanding, the essays still offer a historical and social perspective on the debates around digital natives in certain developed pockets of the world.

In the first section, “Reflecting on the Myth,” Thomas’ essay “Technology, Education and the Discourse of the Digital Native” introduces a tension between the techno-euphorists and the “digital luddites,” which replays itself through the rest of the contributions. While Thomas places himself between “technoevangelism” and “technoskepticism,” Prensky, who coined the term “Digital Natives” in 2001, then introduces to us a new binary of “digitally wise” and “digitally dumb” (p. 4). Prensky reviews the responses that his opposition of “digital natives” and “digital immigrants” have produced over the last decade and emphasizes that his coinage was at the level of a metaphor, and was not to be taken seriously. Prensky agrees that the earlier opposition might be discarded because it evokes too many simple responses based on skills with technology. Digital wisdom, for Prensky, is in the ways in which digital technologies enhance the human brain “to anticipate second- and third-order effects to which the unaided mind may be blind” as the world becomes too complex for the “unenhanced human brain” to cope with it (p. 23). Typically, Prensky’s argument creates a dichotomy of those who can (and will) and those who will be outside of this web of digital enhancements. His analysis tries to complicate the idea of human wisdom by looking at questions of ethics and agency, but the final formulations appear cliche´d, merely re-creating the older tensions rather than thinking through them. Jones’ following essay on the “Net Generation” is more persuasive, where he argues for dismissing the idea that “nature of certain technologies . . . has affected the outlook of an entire age cohort in advanced economies” and instead should unpack how “new technologies emerging with this generation have particular characteristics that afford certain types of social engagement” (p.42).

In the second section, titled “Perspectives,” the essays take up two different tones.The first is about looking at digital literacy, skill, and fluency in everyday practices of digital natives, and how they shape our contemporary and future sociopolitical and cultural landscapes. Banaji, in exploring the EU Civic Web Project, echoes Jones’ ideas. The presumptions within education about an entire generation as “born with technologies” has consequences in the field of civic action, where programs for citizen action are designed with expectations that the young people will have core digital competencies and literacy. She does not push that argument further, but in her study of the two Scottish e-initiatives, one can see the promise of a radical reconstruction of civic engagement movements, where the young participants are not going to be satisfied as mere participators, and will demand a space for their voice to be heard.

Takahashi’s essay on the oyaubibunka (“thumb culture”) mobile generations in Japan stands alone in its analysis of an Asian context—though many might argue that Japan, with its developed economy, can hardly be counted as a typically “Asian” perspective. Takahashi is rooted, both in practice and discourse, in youth and technology in Japan, where the youth often experience close-knit community experiences through mobile interfaces, in their otherwise alienated modern habitats. Almost as a response to Turkle’s Alone Together (2011), Takahashi shows how collaborative and cocreation cultures ranging from the mobile novels on Mixi to everyday interaction on Social Networking Systems is bringing in new kinds of social spaces of belonging. The essay, however, resists simply celebrating this space and works in complex ideas of freedom, control, risks, and the tensions between traditionalization and modernity in Japan.

Zimic and Dalin, writing from a similar heavily connected Nordic region, pose a different set of questions in their essay, “Actual and Perceived Online Participation Among Young People in Sweden.” For Zimic and Dalin, in a space where connectivity can be taken for granted, the further question to ask is not whether digital natives participate online or not, but whether they participate in ways that are expected of “a digital citizen in the information age” (p. 137). Through empirical data and case studies, the essay shows the different kinds of activities that youth engage with and also concludes that though engaging in civic issues is important to the young people’s sense of belonging to participatory cultures, using the Internet does not provide an “automatic guarantee” toward participation, and “assistance is required in order to engage them in relevant activities” (p. 148).

The second set of essays in this section all cluster around the digital native as a student. Locating the digital native within educational institutions, they look at the ways in which the ideas of learning, pedagogy and engagement with the text are changing with the rise of digital technologies. Levy and Michael look at two case studies involving students in Australian high schools, to “facilitate a deeper understanding of products and processes in multimodal text construction,” which they think is core to interactive communication technology literacy skills (p. 85). The data is rigorous and rich, but the conclusions are a bit of a disappointment: digital natives need to better manage their time and resources and they need to learn traditional skills in order to cope with their educational environment.

The trend of an exciting hypothesis and conclusion, which do not necessarily leave you with anything more than what you already knew, continues in this section. Erstad sets out on a journey to see how digital literacy posits challenges to educating the digital generation and ends by suggesting that the digital divide should address questions of “how to navigate in the information jungle on the Internet, to create, to communicate, and so forth” (p. 114). Similarly, Kennedy and Judd want to unravel the mystery of why “students, who are so clearly familiar and apparently adept with Internet tools, are at times so poor at using the Internet academically” (p. 119). Through empirical research and interaction with students, they end up making an argument against the Googlization of everything (Vaidhyanathan, 2011), suggesting that “satisficing strategies” of information search, defined by a need for instant gratification and not looking beyond the first information sets, has produced “a generation of students that has grown up with Google [who] may over-value expediency when locating and selecting appropriate scholarly information” (p. 132). On similar trends, Levy proposes to question the assumption of whether all “young children are inherently ‘native’ users of digital technology” for implications on our future pedagogy within the new textual landscape (p. 152). The case studies and the frameworks built are interesting, but they reveal nothing more than the claim that the essay begins with by Marsh et al. (2005) and Bearne et al. (2007) that “young children are immersed in ‘digital practices’ from an early age and that they often develop skills in handling screen texts even when they are not exposed directly to computers at their own homes” (Levy, 2011, p. 163). The implication is clear: change our schools to accommodate for these new textual practices and help children capitalize on their digital competence and develop “digital wisdom.” But it is a recommendation that has been around for at least a decade, if not more.

The third and concluding section of the book, “Beyond Digital Natives,” is possibly the most promising part of the book. Bennett and Maton seek to look beyond “nuanced versions of the idea” and move the debate on to firmer grounds of how the rise of the digital natives is going to affect the policies around educational technology” (p. 169). They engage with a body of work that is specifically oriented toward building empirical evidence-based frameworks for understanding the potential role of technology in education. With a fine conceptual tool that makes distinctions between access and usage, they systemically dismiss the “academic moral panic” that characterizes conversations around youth-technology-change.

For Bennett and Maton, the object of inquiry is not the digital native but the body of discourse that surrounds this particular entity—and they make a plea for research rather than imaginings, showing how the influential work in the area has been plagued by unsupported claims, unevidenced observations, and futuristic imaginations, which paint a poetic picture of digital natives but offer very little in terms of furthering the argument. It is also noteworthy that they do not flinch from critiquing the colleagues who also feature in the same book, as an idealizing and homogenizing group that has shown “diversity rather than conformity” (p. 181).

Palfrey and Gasser, whose Born Digital (2008) has been the guide for lay readers to understand the nuances and complexities of the area, in their essay, begin by acknowledging that “digital natives” is an awkward term. However, they argue, it is still a term that resonates deeply with parents and educators, and that this resonance should not be taken lightly by researchers. Their decision was to use this term, albeit with caution and discretion, strategically to refer to a small subset of young people and the gamut of relationships and engagements they have with digital technologies. The suggestion is to use the term and in every usage, look at the unevennesses and awkwardness it creates, thus actually unpacking an otherwise opaque relationship which is reduced to “usage” or “access.” Their concerns are more about the quality of information and access, infrastructure for critical literacy and digital fluency, and making legible these everyday practices to larger implications for a future that they posit is bright and hopeful.

Deconstructing Digital Natives is an interesting revisit of a term that has grown in different ways through the first decade of the new millennium. However, the book still remains located in the same geopolitics in which the early discourse of digital natives were grounded—developed, privileged locations where connectivity, affordability, and ubiquitous digital literacy are taken for granted—reminiscent of the frantic cries one hears in piracy markets in Bangkok, “same, same, but different.” The revisiting does not seem to feel the need to explore other contexts. A few essays talk about factoring in local and contextual information in understanding digital natives, but the scholarship reinforces the idea of how technologies shape and are shaped by identities in some parts of the world, and that these identities can be heralded as universally viable, with a little nuancing.

The questions that have emerged in this discourse in the recent years, remain ignored. What does a digital native look like in the Global South? Can we have new concepts and frameworks which emerge from these contexts? Is it possible to produce accounts in languages and ideas that are embedded in everyday practices rather than forcing them to become legible in existing vocabularies? One would hope that the next book that deconstructs digital natives would also deconstruct the prejudices, presumptions, and methodological processes that are embedded in this field.

References

Bearne, E., Clark, C., Johnson, A., Manford, P., Motteram, M., & Wolsencroft, H. (2007). Reading on screen. Leicester: UKLA.
Marsh, J., Brookes, G., Hughes, J., Ritchie, L, Roberts, S., & Wright, K. (2005). Digital beginnings: Young children’s use of popular culture, media and new technologies. Sheffield: Literacy Research Centre, University of Sheffield.
Palfrey, J., & Gasser, U. (2008). Born digital. New York, NY: Basic Books.
Turkle, S. (2011). Alone together: Why we expect more from technology and less from each other, NY. New York: Basic Books.
Vaidhyanthan, S. (2011). The Googlization of everything: (And why we should worry). Berkeley, CA: University of California Press.

Nishant Shah is the Director-Research at the Bangalore-based Centre for Internet and Society. He is the principal researcher for a Global South inquiry into digital natives and sociopolitical change, and recently edited four-volume book, Digital AlterNatives with a Cause?, which is available as a free download at http://cis-india.org/digital-natives/blog/dnbook. Correspondence to: Nishant Shah, Centre for Internet and Society, Bangalore, India. E-mail: nishant@cis-india.org

Download the file (originally published by Taylor & Francis) here [PDF, 66 Kb]

Read the original published by Taylor & Francis here

For more details visit http://cis-india.org/digital-natives/young-people-technology-new-literacies

Citizen Activism the Past Decade

Nilofar Ansher — 2012-07-21T10:04:46Z

Call for Contributions to the ‘Digital Natives with a Cause?’ newsletter, ‘Citizen Activism the Past Decade’. Deadline: August 15, 2012.

The past decade (2001 – 2011) has been marked by unprecedented democratic protests across the globe. Not only have citizens risen against autocratic regimes or systemic corruption, which is not unprecedented in itself, but also, a spark in one region inflamed solidarity among neighbouring nations to pick up the placards and march for change. Plenty has been written about the strategic deployment of social media, Web 2.0 platforms and Smart-gadgets by the digital natives (the youth and the old alike) to rewrite the rules of citizen activism.

In this issue of the newsletter, we explore the mechanics of activism aided by media: web, social, digital, and traditional. What do we understand by a cause and how does it find resonance at the local and global platforms? Is the digital native a community player or a global citizen? How do digital natives connect, collaborate, mobilize and bring about their visions of change? The aim is to not establish or reinforce these dichotomies, if indeed they exist, but to understand the dimensions of the stage the digital natives operate on and if that stage is a synecdoche for global youth-led civic action. A case in point: ‘Slut Walk’ moved from being a one-off march in Toronto to becoming a global movement and came full circle when small towns and cities across the world organized protest marches with a local ‘twist’.

Topics that contributors can explore:

What do we understand by citizen activism? How has citizen activism changed over the last 10 years with the advent of new media tools?
Youth as 'change agents'. Are protest movements youth oriented today? How are civil rights movements of the past decade different from the wave of movements that marked the 60s? (women's lib, LGBT rights, civil rights, disability rights). Explore the mechanics of organizing, mobilizing and measuring the success of a campaign in both the cases.
Participatory Politics and Web 2.0 | Value and power of the Network in effecting change | Mobilizing support and consensus within the network |studies on politically active youth using social media | digital natives as apathetic citizens | Is Slacktivism still a misunderstood term?
Kony 2012 video campaign | interviews | what went wrong and what did they do right? | Rise of DIY activism | mechanics of digital activism | resources, tools and strategies
Rise of the ‘Glocal’ (global with local resonance) cause | Slut Walk and Co – global protests inspiring local campaigns | Children of globalization with global stakes supporting local causes – how does this work?
Role of new media as a vehicle for civic engagement | Are new media and traditional media mutually exclusive in influencing citizen action? | How are new media strategies deployed by citizens in comparison with traditional media engagement?
Learning from past campaigns: citizen activism initiates and strategies in history that inspire modern campaigns (The ‘Walk to Work’ protest in Uganda protesting against fuel price hike and removal of subsidies is similar to Mahatma Gandhi’s Dandi March in pre-independence India to protest against Salt Tax).
Finding commonalities in citizen activism across Asia, Africa and Middle East | Explore the citizen action campaigns that have shaped political discourse in the past decade | Explore some of the most successful youth action campaigns of the past decade
How do we measure value, quality and success of campaigns? When does a protest officially end? Studies that explore the life-cycle of a protest or movement
The future of activism: new technologies, new demography, new forms of engagement | art and activism | Gamification
Role of non-governmental organizations and civil society networks in fostering political change | collaboration between NGOs and social media activists / independent protesters
State and the empowered citizen | State response to protest | surveillance and censorship
Technologies of protest
Studying citizen activism | digital native research methodology to study citizen activism

To know more about the topics you can write about, please write to: nilofar.ansh@gmail.com (Nilofar Ansher, Community Manager). Contributions can be in the form of essays, notes, commentaries, reviews (book or paper), dialogues and chat transcript, poems, sketches / graphics. Essay word count between 800-1,600 words. Send your entries along with a brief bio and a profile picture by August 15, 2012.

View previous issues of the 'Digital Natives with a Cause?' newsletter here: http://cis-india.org/digital-natives/newsletter

For more details visit http://cis-india.org/digital-natives/citizen-activism-the-past-decade

Revisiting Techno-euphoria

nishant — 2012-07-11T11:41:23Z

In my last post, I talked about techno-euphoria as a condition that seems to mark much of our discourse around digital technologies and the promise of the future. The euphoria, as I had suggested, manifests itself either as a utopian view of how digital technologies are going to change the future that we inhabit, or woes of despair about how the overdetermination of the digital is killing the very fibre of our social fabric.

Published in DML Central on July 5, 2012

A way out of it, for some of us working with young people and their relationships with (as opposed to usage of) technologies, is to think of digital technologies as a paradigm through which everyday life is reconfigured, or as contexts within which we evolve new relationships of power and negotiation. Or to put it plainly, it has forced us to think of digital technologies not in terms of tools and gadgets, infrastructure and logistics (though those are also important) but as embodied experiences that reshape the very ways in which we conceptualize our everyday life.

When we talk of digital natives in India, the immediate spaces that they inhabit conjure up images of big crowded IT cities that are transforming into hubs of international outsourcing industries and IT development. We presume that digital natives would be found in the 12% of the Indian sub-continent where broadband access is available. We often narrow our focus to look at urban, middle class, affluent, English speaking, educated youth who occupy extremely privileged positions in their social, cultural and economic practice.

However, the story* I want to share with you today comes from an unusual location in India – from the village of Banni in the desert region of Kutch, located at the North-Western borders of India and Pakistan. In this small village that is about 80 kilometers from the biggest town with amenities like hospitals and schools, almost every household has a smart phone with access to the internet. In the absence of more popular forms like radio, which are disallowed because of the proximity to the turbulent India-Pakistan borders, the Chinese-made smart phones become the de facto interface of communication and cultural production. The phones become not only the life-line in times of crises, but also everyday objects through which the villages stay connected with the world of cultural production and entertainment. The internet services on the phones allow them to access Bollywood songs and movies, images and games, popular television programming and other popular cultural products in the country. In many ways, Banni is probably more digitally connected than many parts of the larger cities in the country.

However, the strong influence of Islam in this fairly homogenized community means differential access for the people who live in it. Women, according to the village doctrines, are not allowed access to technologies for fear of corruption. Hence the smart phones are all exclusively owned by men who have complete access to the information highway whereas the women do not have immediate ownership of such interfaces. And yet, the women in the village are quite updated about the latest news, gossip, politics, information about the weather, and cultural productions like TV soaps and Bollywood movies. This discrepancy between lack of access to digital technologies on the one hand, and a fairly comprehensive access to information of their choice is perplexing at first. Till you turn your attention to the children, who, in their pre-pubertal space, are not segregated so clearly into the technology publics and privates, and hence can navigate the spaces which are otherwise so gender exclusive.

These children would not usually be recognized as digital natives because they are not particularly tech savvy and they do not have direct and unlimited access to the digital devices or connectivity. However, they become interfaces through which the information consumed by the male population permeates and travels to the female population in the village. The children become embodied interfaces, who imbibe the information from these digital devices and re-enact it for the women in their own private spaces. The village now has its own child-stars who not only pass on the local news and information, but also re-enact, on a daily basis, scenes, songs, and story-lines from the soaps and movies that are popular with the women in the village.

While the gendered politics of technology access and the creative ways in which children are able to work as embodied interfaces is interesting – and perhaps needs more space than is afforded here – what remains interesting to me is how this story disrupts the regular narratives of techno-euphoria. It cannot be explained away merely in terms of usage. It cannot be used to claim radical social change in community and gendered relationships. It is difficult to make a technology-empowerment argument though this. What is perhaps most interesting is that it shows how we need to start thinking about digital technologies as producing new ecosystems that reconfigure our understanding of who we are and the roles we play in developing social relationality. The digital natives in these stories are not merely the children – though their embodied interface produces startling insights into how personal relationships with technologies are produced. The men who have access to the phones and have mastered digital literacy in navigating through these phones, the women who become the last-mile consumers who have found creative ways of staying connected despite their lack of access, and the children who become the nodes in this technology-information infrastructure, are all digital natives of a certain kind. They might not have claimed that identity and indeed might never want to. And yet, the very conditions of everyday life, as they are mediated by the presence of digital technologies in Banni, help us understand the social structures and information relationships in ways which are more complex than theorized by our techno-euphoric attention to network visualizations which are heavily determined by usage and action.

This story from Banni is layered and needs unpacking at many different levels. However, it shall always remain, for me, a catalyst to re-think the focus and framework of our technology discourse, and talk about digitally mediated identities (digital natives or otherwise) in a vocabulary that moves beyond usage, infrastructure and access. It emphasizes, for me, the idea that the gadgets and tools we use are, actually, only material manifestations of the digital -- which operates at the level of a paradigm or a context, through which we are slowly reshaping the material, social, and cultural notions of who we are and how we connect to the world around us.

Read Nishant's last post here
Link to the picture here

* I am greatly thankful to my friend Rita Kothari at the Indian Institute of Technologies, Gandhinagar, for first introducing me to this context and its peculiar technology ecosystem.

For more details visit http://cis-india.org/digital-natives/revisiting-techno-euphoria

Across Borders

nishant — 2012-07-11T10:49:37Z

A friend and I were at a cafe in Bangalore the other day, when an acquaintance walked in. After the initial niceties, and invitation to join us for coffee, the new person looked at us and asked a question that sounded so archaic and so unexpected that we had no answers for it: How do you two know each other? This innocuous question threw us both off the loop because we didn’t have an immediate answer.

Nishant Shah's article was published in the Indian Express on July 5, 2012

How do we two know each other? My story would begin with Livejournal — a community-based blogging platform that was popular in the early Noughties and was the first large-scale digital network I belonged to, and where I spoke with and befriended people writing in that closed social network. My friend probably pins it down to Twitter and how our blogging-friendship solidified through the charms of 140-character direct messages. There is another story somewhere, that we discovered later, when we added each other on Facebook and realised that we have a few close friends in common. Over the last many years, we have also worked together on a couple of projects, have caught up IRL (In Real Life) whenever we visit each others’ cities — Mumbai and Bangalore — and have thought of ourselves as friends, without trying to form a narrative that identifies the point of origin.

When you compare this state of being, which is increasingly the default mode of being for many young people who cement their relationships through digital connections, with how we used to get to know people even two decades ago, we know that things have changed dramatically. For the longest time, the act and fact of knowing somebody was to find physical, material and communitarian similarities — filters that allowed us to hobnob with others like us. Of course, we were always progressive and cosmopolitan, but a quick sweep of any social circle would show that we were mostly confined to people who shared common stories with us. Sometimes these stories were of material proximity, we grew up in the same neighbourhoods, went to the same schools, etc. Sometimes these stories were of class and affordability, we belonged to the same clubs and hung out at similar places. Sometimes these stories were about an imaginary sameness, of religion, community, family etc.

If there is a truly democratising principle that the digital revolution brought to the fore, it can be seen in this destabilising of an older world order, where we are quite comfortable in coexisting and embracing those who are unlike us. I do not mean this to be a celebratory moment where the flat, non-discriminatory and inclusive societies are finally being built. Indeed, the digital networks have their own set of filters that eventually allow us to connect only with people of the same ilk. If you are online in India, you are necessarily talking to people who speak in a particular language and speak it in a particular way. Grammar, diction, fluency, references to global cultural icons and productions, consumption-based lifestyles, all betray the different locations (physical or otherwise) that people come from and serve as extremely strong filters to determine who we connect with.

This, sometimes, even translates into gadget snobbery. For example, a young friend told me that she finds it impossible to connect with people who don’t have a BlackBerry phone because she doesn’t know how she can sustain relationships without being constantly in touch through the BlackBerry Messenger. Similarly, the celebration of social applications like Instagram, which were available only to iPhone users, warns us that there are severe economic, social, cultural and political prejudices that abound in cyberspaces.

However, in the middle of these complications, digital natives are not only a mobile-wielding generation, but also a mobile generation. They are fluid, not necessarily tied to the geographies of their origin, and often imagine themselves, as travelling across different networks and systems, like the information traffic on the internet. This dislocation of the fixity of where we are from and who we are, is one of the most exciting results of the digital turn. The fact that we are able to not only step out of these older networks, which are often entrenched in old-world politics that perpetuate mindless discrimination, but also fabricate new communities and collectives that bring together a diversity, for me, is heartening. While these new social forms will have their own set of problems — gendered, social, linguistic and class-based — they are also the new forms of our socio-cultural being. And there is hope that as the physical translates into the digital, there is a possibility of reconfiguring our pasts and recycling them for more collaborative and shared futures.

For more details visit http://cis-india.org/digital-natives/across-borders

The Bots That Got Some Votes Home

Nilofar Ansher — 2012-07-12T16:01:50Z

Nilofar Ansher gives us some startling updates on the "Digital Natives Video Contest" voting results declared in May 2012, in this blog post.

It was a hint of suspicion raised by one of our colleagues at the Centre for Internet & Society that spurred our Web Analytics team to check into the voting activity of the contest that was all about the ‘Everyday Digital Native’. And while we acknowledged and celebrated the ‘digital’ in the native (users of technology), we forgot the human part that the digital has to engage with. Following weeks of deliberations, we now have conclusive evidence that points to irregularities in voting numbers of the Top 10 contestants. We are now staring at the elephant in the room: those innocuous little automated scripts we sweetly nicknamed, ‘bots’.

Internet bots, also known as web robots or simply bots, are software applications that run automated tasks over the Internet. Typically, bots perform tasks that are both simple and structurally repetitive, at a much higher rate than would be possible for a human alone. The largest use of bots is in web spidering, in which an automated script fetches, analyzes and files information from web servers at many times the speed of a human. Each server can have a file called robots.txt, containing rules for the spidering of that server that the bot is supposed to obey. In addition to their uses outlined above, bots may also be implemented where a response speed faster than that of humans is required (e.g., gaming bots and auction-site robots) or less commonly in situations where the emulation of human activity is required, for example chat bots (Source: Wikipedia).

What irregularities?

You would see how a script or bot would have played a role in ‘automating’ the votes for a video. The Top 10 videos received a combined voting number of 20,000+. The discrepancy occurs at the juncture where the votes polled on the front end (the webpage where the contestant video was visible to the public) did not match with the number of hits the page received on the backend (this is the analytics part). For instance, the top polled video has some few thousand votes more than the number of people who actually visited our CIS website in the same duration. This prompted a review of the logs and the possible “hand” of a nonhuman agent acting on its human creator’s command to drive up the votes.

How was this done? The Technicalities

The following graph shows the extremely high level of voting requests just before the closing date (March 31, 2012). This would not be extraordinary except for the fact that two or three entries had an exceptionally higher vote count relative to their page views as per the analytics statistics.

Analysis of the voting against the http requests for the voting link against page views

Entry	Actual Votes Recorded (1)	Direct http requests to votes (2)	http requests for normal page view access (3)	Recommended adjusted vote count (4)
Digital Dance	268	448	198	198
Big Stories, Small Town	3	10	112	3
Connecting Souls, Bridging Dreams	1113	2018	1685	1113
Deployed	191	479	195	191
From The Wild Into The Digital World	10317	11880	810	810
I Am A Ghetto Digital Native	321	365	844	321
Life in the City Slums	13	18	94	13
Digital Natives	111	328	102	102
With No Distinction	369	557	1232	369
Digital Coverage in a Digital World	9622	13650	181	181

These are the public votes displayed on the contestant’s page through the thumbs up icon
These are http requests to the voting link against each video when the user clicked on the thumbs up icon.
These are http requests which are collectively related to the video page (page view). A normal human user would browse through a page first, which downloads some other urls, such as the HTML for the page, JavaScript, images, and so on. A normal vote request would be included collectively. A direct http request to the voting link on the other hand does not do this, and only makes a specific request to vote without downloading the other parts that make up the page.
A normal human vote count should be the same or less than the number of page views. Only three videos highlighted show abnormal behaviour and it is recommended these be adjusted to the page view counts.

Are you saying contestants cheated?

While the use of programming scripts to accrue votes is no new tactic and we should, in fact, have a more robust mechanism to monitor such activity during a contest, we cannot prove the culpability of the human agents. The contestants might be innocent actors with overzealous friends or colleagues who ran the voting scripts. As of now, since there is no way to ascertain their part in this irregularity, it’s best we give them the benefit of the doubt. What comes through loud and clear is that once you do away with the scripted votes, four contestants still manage to have enough votes to maintain their positions in the final five. In the fifth position, we now have a contestant from the top ten finalists, who has secured the requisite votes (after vote adjustment) to propel him into the final five.

Recommendation

‘Digital Dance’ (Cijo Abraham), ‘From the Wild into the Digital World’ (John Musila) and ‘Digital Coverage in a Digital World’ (T.J. Burks) had additional vote url counts than page views. It is recommended that the total votes for these videos be adjusted to the page view counts, and not the actual vote counts as displayed on their individual web pages (thumbs up icon) during the voting period.

The rankings of the adjusted voting would now read as:

Connecting Souls, Bridging Dreams – Marie Jude Bendiola (1113)
From The Wild Into The Digital World - John Musila (810)
With No Distinction - T.J. K. M. (369)
I Am A Ghetto Digital Native – James Mlambo (321)
Digital Dance – Cijo Abraham (198)

Transparency at CIS

‘The Digital Natives with a Cause?’ research inquiry is shaped around concerns of transparency, equity and community accountability. In our research methods as well as in outputs of the different activities, we have always maintained a complete transparency of decision making processes as well as in depending upon the incredible people we work with to help us learn, grow and reflect openly on the concerns that we have been engaged with. We strive to follow this method and in publishing these statistics, we want to ensure that there is complete transparency about the votes that were accrued and how the final winners were selected. We also take this opportunity as a learning experience to re-think the question of the non-human actors in our networks and further about the nature of participation and reputation online. We hope that the publishing of these results will help answer any inquiries on how the process unfolded.

View Logs and Source Code

All logs from the web server for this period (24.7MB) Identical IPs are from caching server.
R script to evaluate data for table

What next?

Since we spotted the error in time, we haven’t disbursed the prize money of EUR 500 to each of the Top 5 contestants. They will now receive the prize along with a chance to participate in the Digital Native workshop-cum-Webinar, slated to be held in July 2012. The top 10 videos will be showcased in this event.

For more details visit http://cis-india.org/digital-natives/bots-got-some-votes-home

Hyper-connected, Hyper-lonely?

Nilofar Ansher — 2012-06-11T03:41:18Z

The Digital Natives newsletter, part of the 'Digital Natives with a Cause?' project, invites contributions to its April-May 2012 double issue.

The April issue puts the spotlight on an emerging trope in society and media: the more connected we are to our gadgets, peer network and social media, the lonelier we feel. The debate, which traces its opening volley to Sherry Turkle's book 'Alone Together', will look at the recurrent media commentary that points to pop-surveys, anecdotes from psychologists, and conscientious academics who talk about increasing isolation among heavy gadget users. Since our gadgets are more often than not net enabled, it doesn't take a giant leap to infer that people who spend a lot of time online count themselves as part of the Lonely Hearts Club. Is loneliness a peculiarly modern phenomenon?
Editor: Shobha Vadrevu

In the May issue, we look at a technology that was considered sci-fi a decade ago, but is now the next best thing since our Smartphones: Augmented Reality. How do scientists and geeks go about augmenting our reality? How inspirational have movies (remember Minority Report) been in engaging imagination with what is commonplace and common sense? Does Google Glass excite you or scare you senseless? Would you still make distinctions between the virtual world and the real one?
Editor: Nilofar Ansher

We invite short pieces, lengthy reflections, haikus and verses, cartoons, graphics, videos, and other forms of creative expressions for both the issues. Deadline: June 21, 2012. For more information, email: nilofar.ansh@gmail.com

For more details visit http://cis-india.org/digital-natives/hyper-connected-hyper-lonely

Digitally Analogue

nishant — 2012-05-28T09:39:34Z

Why there is nothing strictly analogue anymore, examines Nishant Shah in this column that he wrote for the Indian Express.

It is a given, that in the fight between the digital and the analogue, you have a certain perspective or an opinion. If you are a bibliophile and crave for the smell of second-hand books and the feel of freshly uncut pages, you probably object to e-readers and tablets which give you a book-like experience that is not quite the same. If you enjoy photography, you still value old film rolls, techniques of complex editing, and the sepia-coloured flatness that the film has to offer. If you are a cinegoer, you cherish a secret fondness for those days when the camera attempted to capture a realism which was stark and more believable than reality. You might miss receiving and writing letters, might get annoyed by the lightning fast expectations of communication, and are horror struck at the idea of buying clothes online, foregoing the pleasures of window shopping.

For each argument that is made in favour of the analogue, there will be an equally strong and strident voice that elucidates the joys and possibilities that the digital has to offer. The techno-savant will point out that the easy availability of digital technologies has democratised the realms of cultural production, granting more access and diversity to expressions from different cultures. It should be mentioned that the huge possibilities of manipulating, reproducing and transferring digital data, without any loss to the original has resulted in new forms of intricate and subversive cultural production. The speed of access and communication has mobilised resources and people in unprecedented ways, to make changes in their environments, empowering the citizen as an agent of change rather than a beneficiary of change.

In all these debates, there will be valid and contradictory arguments that will coexist, each extolling the virtues of their analogue or digital positions. While there is no correct position to take in this debate, there is something else that I want to draw our attention to. In both these debates, which seem to be about technologies, there is a presumed focus only on consumption of technology products. Or, in other words, in this over-emphasis about whether the final product should be consumed using digital or other technologies, there is a complete and total neglect of technologies of production that shape these cultural objects. This betrays two things for us to ponder over.

The first is about our relationship with the technologies that we use. As technologies, especially digital technologies become ubiquitous, easily affordable and available to us on mobile interfaces, and emphasises ease of access, there also seems to be an alienation of the user from conditions and modes of production. We seem to position ourselves only as consumers of tech products — often reducing our interaction with these technologies as spectators, or audiences or users. This is ironical because, it seems to perpetuate the schism between the digital and the analogue, while actually hiding the fact that most of our so-called analogue products have undergone dramatic change in their modes of production, which are facilitated and shaped almost entirely by digital technologies. You might enjoy the tactical experience of picking up a print book, but it might be good to realise that the entire book was put together by using digital interfaces. And while the book might seem to be a non-digital object, even the way it reaches the last mile — through e-commerce websites like Flipkart, or even your local stores, where it gets stored, sorted, and indexed — is also through a digital environment.

The second thing that this faux debate exposes to us is the futuristic dream of convergence. Convergence as a concept has been bandied around for about a decade now, where all our existing modes of living, facilitated by different technologies, are to be translated into the digital, thus seamlessly available through a single device which can perform everything. Convergence is the Holy Grail that marks our aspirations of the future. And debates of the analogue versus the technological sustain that illusion that it hasn’t really been achieved yet. However, as you look around you, you quickly realise that the analogue networks that we fantasise about very rarely exist. The analogue-digital divide is often reduced to the physical-virtual dichotomy and this is a false one. Analogue referred to certain kinds of technological practices where the human agent, by using the technological network could perform certain functions. So the older telephone networks, for instance, were electronic but analogue. However, our telecommunication went digital way before the phone became smart.

While those of us who were not born digital natives — we still remember what an audio cassette looks like and the smell of screen printing — will negotiate with the form of our access to cultural objects, it is also time to realise that being non-digital is no longer an option. And that what we think of as analogue, is often only a form, because the mode of production, design and distribution has gone digital when we were not looking. So it is good that you are reading this in print, as a part of a newspaper, but this column (like all other items in this publication) was conceived, written, delivered and printed entirely using digital interfaces. These are objects which now need to be thought of as digitally analogue.

Read the original published by the Indian Express on May 27, 2012

For more details visit http://cis-india.org/digital-natives/digitally-analogue

We Are All Cyborgs

nishant — 2012-05-24T06:11:15Z

The cyborg reminds us that who we are as human beings is very closely linked with the technologies we use.

Nishant Shah's article was published in the Indian Express on April 29, 2012

If you look at any illustrated history of human civilisation, you will quickly realise that it is also a history of technology. From the discovery of fire by Homo sapiens to the contemporary homo digitalis, there is no escaping that technologies of different kinds have not only changed the way we live but also helped us realise what it means to be human. Often, we treat these technologies as external to us, thinking of them as tools that we deploy to perform a particular task. However, as our technologies become more transparent, intimate and customised, we realise that we are developing relationships with the technological devices that surround us. So, if your laptop crashes, you feel crippled. There are people who proclaim that they feel amputated without their cellphone. It is quite reasonable to feel lost without the information compass of the internet.

This relationship between human beings and technologies has been very concisely defined in the idea of a cyborg. A cyborg is a human-technology synthesis which enhances our capacities to live as human beings. While it might seem like a slightly new idea, once you realise that we constantly live with technologies and often internalise them in our bodies, it is not difficult to wrap our head around it. Think of people with pacemakers or prosthetic limbs or different implants in their bodies, who experience technologies as an integral part of their everyday life. Similarly, think of the wide range of technology apparatus that you depend on to live a “regular” human life. We have also seen iconic cyborg representations in popular movies — from the absolutely unforgettable Arnold Schwarzenegger in Terminator 2 to our very own dimpled Shah Rukh Khan as Ra.One — there has been a persistent imagining of the human being as we know it, evolving to become some sort of a super man, enhanced by advancements in digital technologies of virtual reality.

There has been a growing anxiety, almost a moral panic, about how technologies are alienating us, replacing face-time with inter-face time so that we are all growing “alone together”. There is also, across generations and users, a growing separation of those who work with technologies and those who don’t. There is much concern about the human becoming corrupt because of the ubiquitous presence of the pervasive and invasive technologies around us. In the face of these anxieties, the cyborg stands as a culturally significant and timely reminder that we, as human beings, are very closely linked with the technologies that we use. And that we need to stop thinking of technologies as merely gadgets and tools that surround us. The different objects that remind us of the presence of technology are not the same thing as technology itself. Technology is a way of thinking about things, a way of relating to the world around us. The most intrinsic forms of technologies are the ones that we don’t even recognise as a part of our innate mental make up.

Do this simple experiment. Right now, while you are reading this, do not look at any clock or time-measuring device and guess what time it is. Chances are that you will be, give or take a few minutes, more or less accurate. Even if you are temporally challenged, you will at least know what part of the day it is, morning, afternoon, evening or night. The point is that we are absolutely and completely creatures of time. We cannot think of ourselves outside of it and even when we might be dramatically wrong about it, there is no escaping the fact that we are always thinking of ourselves and the world around us through time.

We experience our lives and our relationships in cyclical notions of the clock’s face, thinking of our actions as borrowed from the future, lived in the present, and relegated to the archives of the past. It then, must come as a bit of a shock (it certainly did to me, the first time I was made to realise it) that time is not natural. Time is a human way of measuring a passage of actions. Time is a technology which has now become such a potent metaphor of life that we have forgotten to make the separation of the human and the technological.

And thus, whether you might be a tech-savvy digital native or a byte-fearing luddite, there is no denying the idea that when it comes to technologies of time, you are already a natural born cyborg. This ability of technologies to become transparent and an inalienable part of who we are forms cyborgs. The process through which they become transparent is not easily accessible, but it does begin by an internalisation of the technology’s processes in our everyday vocabulary. So the next time you think of yourself as a system that needs to be upgraded, or unable to pay attention because you don’t have enough bandwidth, remember that you are engaging in a flirtatious relationship with the digital. And slowly, but surely, we are all turning into cyborgs, as the new technologies rearrange patterns of our life and living.

digitalnative@expressindia.com

For more details visit http://cis-india.org/digital-natives/we-are-cyborgs

Framing the Digital AlterNatives

Nilofar Ansher — 2012-06-21T08:21:12Z

They effect social change through social media, place their communities on the global map, and share spiritual connections with the digital world - meet the everyday digital native.

The Everyday Digital Native video contest has got its pulse on what makes youths from diverse socio-cultural backgrounds connect with one another in the global community – it’s an affinity for digital technologies and Web 2.0-mediated platforms coupled with a drive to spearhead social change. The contest invited people from around the world to make a video that would answer the question, ‘Who is the Everyday Digital Native’? The final videos received more than ~~20,000~~ 3,000 votes from the public and our top five winners emerged from across three continents!

The Digital AlterNatives Featurette (PDF, 2847 KB) is a peek into the minds of digital natives as citizen activists. The 10 featured interviews of the Digital Natives video contest finalists don't fit the stereotype of the Globalized Digital Native: Young Geeks apathetic to 'Saving the Planet'. Rather, these are affirmative citizens, young, middle aged and senior, who consider digital technology as second nature for use in personal, professional or socio-political capacities.

The 'Digital Natives with a Cause?' is a collaborative research-inquiry between The Centre for Internet & Society, India and HIVOS Knowledge Programme, the Netherlands into the field of youth, change and technology in the context of the Global South. The three-year research project has resulted in the four-book collective, 'Digital AlterNatives with a Cause?' published in 2011. Read more about the project here

For more details visit http://cis-india.org/digital-natives/framing-the-digital-alternatives

D:Coding Digital Natives

praskrishna — 2012-04-28T03:46:24Z

Nishant Shah was invited for a public talk at the University of California, Los Angeles. He presented the work done on Digital Natives and spoke about questions of participation and resistance. The talk has been featured in the YouTube channel.

Nishant spoke about the ways by which technology revolution and change has been characterised through the question of voice (how technology has enabled for alternative voices to emerge as ways by which they can be heard), question of amplification (what 10 years ago might have been local phenomena are becoming global spectacles) and the question of power (what really happens when voice and amplification comes to an end).

Nishant said that in the last three years of revolutions we have also now witnessed this extraordinary thing where lot of promises were made of different kinds of revolution but which never materialised in terms of what they intended to. Citizen action happens but it doesn’t lead into anything concrete. One of the examples from India was the Anna Hazare’s campaign or India’s fight against corruption. There was this immense amount of campaign on the corruption in Indian bureaucracy and political society... the only instance of mass mobilisation that we saw in India in recent times apart from the cricket series...and how the campaign in seven short months has totally disappeared from public discourse.

For more, watch the video now:

Date: March 9, 2012
Time: 12 to 1 p.m.
Venue: Library Conference Center Presentation Room, University of California

Follow the video on YouTube

For more details visit http://cis-india.org/digital-natives/d-coding-digital-natives