Pathways to Higher Education

Digital Native: Hardly Friends Like That

nishant — 2018-10-02T06:28:10Z

Individual effort is far from enough to fool Facebook’s grouping algorithm.

The article was published in the Indian Express on September 30, 2018

Lately, my Facebook timeline is flooded with people who are trying to “hack” Facebook’s friendship algorithm. Ever since Facebook took away the option from its users, to view their posts in reverse chronology, and made us slaves to its algorithms that pick and choose, based on opaque rules, what we see on our timeline, people have been frustrated with it. When your newsfeed is compiled by an algorithm that selects and decides what is good for you to see and what will be your interest, it doesn’t just mean that you have lost control, but that you are being manipulated without even noticing it, responding to only certain kinds of information that triggers specific responses from you.

This has led to a lot of people trying to “fool” the Facebook algorithm and taking their agency back. One of the most popular version of this is a meme that announces that Facebook algorithms only show us particular kinds of information from a certain kind of people, thus creating an echo chamber where all we do is see pictures of cute cats, dancing babies and holidays. The post suggests that if we all just talk to each other more, then we will have meaningful conversations — like, you know, about dancing cats, cute babies and where we wish to go on a holiday.

It is true that based on the nature of interaction, Facebook seems to designate some connections as strong connections. So, if we are chatting on Messenger, liking each others’s posts a lot, have many friends in common, are tagged together in the same pictures, Facebook makes a logical deduction that we have a lot in common in real life, and that we would be interested in each other more than other low-traffic connections. The meme asks people to leave a message on the post, start a conversation, and with this clever ploy, upset the Facebook algorithm. Now that we have chatted once, it suggests, Facebook is going to think we are the best of friends and is going to show us more diverse sources on the timeline.

This meme, and many like it, are attempts at taking agency in how we curate and consume our social media. Both of them are romantic, human, and absolutely flawed. They seem to think that Facebook’s algorithms follow human logic, and that they work on simple principles which we can counteract with simple actions. What they fail to take into account is that in the world of big data connections, Facebook’s algorithms draw their causal and correlative powers from more than a 100 data points which create a unique profile for each of its users. They fail to recognise that this message of resistance is still subject to the same principles of “traffic generating capacity”, and will be showed more often only for a temporary period until people stop interacting on that thread. With time and waning interest, it will die and people will be distracted by other information. They also don’t recognise that Facebook is still going to show your post largely to the same people that it has been showing your pictures to, and even if new people show engagement with it, it is not going to radically change your timeline.

While these posts are fun conversation starters, they cannot possibly be taken seriously. If Facebook’s algorithms were this easy to fool, every advertiser worth their salt would be busy manipulating the stream without spending any money on the platform. More importantly, individual actions are not going to circumvent the automation of our digital collective behaviour. To pretend that there is scope for such actions in the age of extreme customisation and profiling is a fool’s paradise. It also deflects our attention from the fact that if these are critical concerns, the responsibility of changing these conditions is not on the users but on companies like Facebooks and the governments that have to hold them accountable.

You and I, with all our good intentions, are not going to be able to “hack” Facebook’s algorithms or “fool” them into giving us results that we want. The only thing that can produce this change is strong regulation, robust policy, and taking the social media behemoth to task about how it addresses the questions of human agency and choice. So, the next time you want to produce real change, join the campaigns and ask our government to do something so that we can control our social media life.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-september-30-2018-digital-native-hardly-friends-like-that

The Right Words for Love

nishant — 2018-10-02T06:23:58Z

Queer love is legal. Which means that all of us are finally free to find a language that can match our desires.

The article was published in Indian Express on September 23, 2018.

I don’t think, in all my years of growing up, I ever had my parents say “I love you” to me. Not because they did not love me, but because in Gujarati, the language we predominantly use at home, there is no possibility of saying it. Any attempt — ‘Hoon tane prem karu chu’, or ‘Mane tara par prem che’, would sound bookish, and thus, empty. But Gujarati has lots of words for love. The love between father and son is pitrutva, that of a mother towards her child is mamta, and of the child for its parents is vatsalya; the sister’s preet finds a brother’s whal, and siblings are bound in sneh. But these words have no translation outside the rich tapestry of sociality they exist in, and this is the same for almost all of our Indian languages.

These are words that are nouns and it is difficult to use their verb forms. They remain ideal types of feeling rather than descriptions of action. So, it wasn’t a surprise to me that our parents didn’t — not till long after we left home and English entered our family spaces — ever tell us that they love us. We did not have the vocabulary for the precise sentiment, and so we never said it. Instead, it manifested in the touch, the embrace, the smile and the active intimacy of actions which stood as testimony of the love that we could not define.

The lexicon of touching — the natural expression of love for me — was the vocabulary of intimacy, trust, affection and acceptance in my sociality. The clap on the back between friends, the hand on the shoulder or the exuberant hug were manifestations of love. Who you can and cannot touch was linked closely to who you can and cannot love, and how. While the expression “I love you” waited for a reciprocal response, the hand held in silence demanded no answer. Love in India, be it social, familial or romantic, has always had that sense of the tactile. Perhaps, that is the reason why kissing came to Bollywood so late, because to kiss was to also claim and express love. To kiss without love was obscene. Love, in India, is a physical verb.

Queer love, then, is no exception. It also did not have a local vocabulary or language to express itself in. Our myths, legends, fables, and epics are filled with queer practices — male gods taking female forms, consummating their desire with same-sex persons, changing their sexuality and genders in a fluid allegory of social intimacy. These were not merely practices. They were the physical verbal languages, signposts and registers of desire and love.

In implementing Section 377, the British ensured that they colonised not only our country but also our bodies. They imported shame and put it on practices and desires, which were accepted and celebrated in the country. They insisted that the only acceptable love is one of penile transaction that essentially leads to procreation — a violent law that not only denied the actions of love between consenting adults of same and different sexes, it alsoactively disallowed any local grammar of love to emerge in the country.

The judgment decriminalising consensual sex between adults, irrespective of their orientation or sex, is momentous because it doesn’t just condone an action. It suggests that we are finally free to locate and celebrate a language that can match our desires. The British law criminalised our many ways of claiming love. This judgment elevates our right to love as a fundamental right, and continues our Swaraj movements by decolonising our intimacies.

Decriminalisation of homosexuality, then, is not about queer love. It is about all love. It is about recognising that as a society we can only grow strong if we learn to love at intersections. In our increasingly polarised times when actions of hate — lynching, murdering, intimidation, bullying, trolling, and abuse — are on the rise, this judgment reminds us that the only counter to such violence is going to be in our right to love without fear, and, in any form that brings happiness in our lives.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-september-23-2018-the-right-words-for-love

Digital Native: #MemeToo

nishant — 2018-10-02T06:20:15Z

An old meme shows the need for emotional literacy in our digitally saturated age. Memes, like regrettable exes, have the habit of resurfacing at regular periods.

The article was published in Indian Express on September 9, 2018.

Memes, like regrettable exes, have the habit of resurfacing at regular periods. This week saw the return of the “Qajar Princess” meme across social media and institutional news media outlets as well. For those late to the viral party, Princess Qajar first made its appearance towards the end of 2017, when the world was riding high on its pop-feminist assertions and the revelations of the #MeToo movements — a photograph of a person dressed in a gown with dark long hair, thick eyebrows and a moustache, as she gets her portrait shot. The caption identified this person as Princess Qajar who was a “symbol of beauty in Persia” (now Iran), and also stated how “13 young men killed themselves” because she rejected their advances.

Everything about the meme was click-bait worthy — from the defiance of feminine standards to the possibility of a woman scripting her own narrative of beauty and empowerment. It fed perfectly into our female emancipation narratives.

There was only one problem with this meme — it was completely made up. There was quick debunking of all its claims. Excellent websites like Abitofhistory and many investigators on Reddit showed that everything about the meme was a fabrication. While it did seem to respond to the political zeitgeist and celebrate women’s bodies and desire — also giving us a non-Western narrative of beauty — it was all just #FakeNews. The meme had more or less died its timely death by the time 2018 rolled in, but, surprisingly, it has come back again on Instagram and Facebook news where equal parts admiration and ridicule are expressed at the cost of the person in that image.

The meme does not have any immediate problematic actions associated with it, though it carries both the oriental prejudices of framing the Persian region as “freaky”, and the misogynist framing of a woman’s body as something that is available for shameless analysing and commenting. This obvious piece of disinformation does belie the volatile nature of news and information circulation that we live in, in the age of information overload. I was in Jakarta in late August, sitting with 30 news media professionals, information activists, and policy actors from Asia, where we were discussing the surfeit of such disinformation, and our apparent incapacity to engage with it.

As we went through various workshops and talks curated by the Digital Asia Hub, one thing was increasingly becoming clear. People do not have a rational relationship with information. In fact, historically, the regulation of news media has been focused on how to create a rational, evidence-based narrative so that information consumers can be trained into developing a rational relationship with the information that comes to them. However, as information production and consumption patterns change, with the proliferation of new info sources and authorship, these old regulations are collapsing. We have tried very hard, even in artistic platforms like cinema, to distinguish between factual information and emotional information.

Especially in countries like India, where such disinformation has resulted in vigilante justice and lynch-mob violence, the question of how we manage the emotional tenor of our information consumption is critical. Information management giants like Facebook and its messaging service WhatsApp have come under severe scrutiny because they have become platforms of unfettered disinformation. Especially with newly-literate digital users engaging with this information on sites which are not informational but social, the viral trigger and emotional responses has been quick and uncontrolled. The tech companies have started introducing a variety of solutions — limiting the number of people a message can be forwarded to, establishing filters that mark messages as possibly suspicious, restricting the powers of group broadcasting to moderators and introducing forward marks to signal authorship.

These technical solutions are only going so far in tackling the fundamental question of emotional information. Technical solutions fall back on the management of factual information. It can provide a series of safeguards that could insert a pause between the first delivery and immediate action, but this presumes that the person receiving and sharing the information is interested in that pause. What we need, and haven’t paid enough attention to, is how we can train people into developing an emotional literacy for the age of information overload. While the technology development has to continue its filtering and managing, what we perhaps need is a people’s movement that focuses on how to give voice to and recognise the emotional expression and manipulation that these new information regimes are ushering in.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-september-9-2018-digital-native-meme-too

Essays on 'Offline' - Selected Abstracts

sneha-pp — 2018-09-06T14:14:47Z

In response to a recent call for essays that explore various dimensions of offline lives, we received 22 abstracts. Out of these, we have selected 10 pieces to be published as part of a series titled 'Offline' on the upcoming r@w blog. Please find below the details of the selected abstracts.

1. Chinar Mehta

2. Cole Flor

3. Elishia Vaz

4. Karandeep Mehra

5. Preeti Mudliar

6. Rianka Roy

7. Simiran Lalvani

8. Srikanth Lakshmanan

9. Titiksha Vashist

10. Dr. Yenn Lee

Chinar Mehta

In September 2017, a student of Banaras Hindu University was allegedly sexually harassed by two persons on a motorcycle while she was walking back to her hostel. Taking the discourse around this event as the starting point, the essay argues that the solutions offered for the safety of women align with the patriarchal notions of surveillance of women. The victim is twice violated; once during the act of sexual harassment, and twice when bodily privacy is exchanged for safety (exemplified by security cameras across the BHU campus). In fact, the ubiquitous presence of security cameras in order to control crime rates makes the safety of the woman’s body contingent to her adherence to social rules.

The moral panic around the safety of women encourages ways to offer a technological solution to a sociological problem. The body is granted safety insofar as the body is not ‘deviant’. There is a fusion of a ‘synoptic-panoptic’ vision, where not only a few watch the many, but the many also watch the few. Additionally, the essay then engages with the politics of mobile applications like Harassmap or Safetipin, and how offline spaces become online entities with crowdsourced data about how safe it is. Mapping events like sexual harassment on an online map is inscribed with perceptions about class and caste. The caste-patriarchal ideas of the protection of upper-caste women is maintained within these applications. The location and the people who visit or reside in them often collapse as the same; as being perpetrators of sexual crimes, while decontextualising incidents. Instead of a focus on how to make areas safer for all women, the discourse becomes about the avoidance of certain spaces, which may not be an option for the majority of women, especially those belonging to certain castes and classes. Features in mobile applications, specifically to do with location mapping, like Google Maps or Uber, become vehicles for the narratives about gendered security.

In defining the ‘offline’, the ‘online’ already exists, and the dichotomy is strangely maintained by the use of interactive maps on personal devices. The essay argues for a more nuanced understanding of internalised constructions of safety, and proposes the idea that institutional surveillance has been a way to discipline gendered bodies historically, and that it is continued with the use of technologies. This may be due to state machinery, or even cultural consent, which would then show up the way that features of mobile applications are marketed.

Cole Flor

Deactivating: An Escape From the Realities of the Online World

A friend posts travels, unboxing the latest gadget, trying out makeup products even before theyÕre out in the market, and the audience hit ÔlikeÕ but deep inside suddenly feel inadequate about their own lives and ask, "What am I doing wrong? Why am I not happy like them?"

The year was 2012 when the earliest of studies on how Social Media contributes to Anxiety went viral.

Even with the complicated nature of mental illnesses the taboo of it all that kept people tiptoeing around the topic - the news was able to crack the glossy facade of online spaces. Back then, it was ridiculous to think that online content the very representation of freedom of expression, information-sharing, open communities caused users some level of distress that affects their mental state. However, with every story that comes out these days of or relating to mental illnesses and social media, people are no longer in denial that being online has become the worldÕs default state. With that primary connection comes a full spectrum of emotions and perspectives that shifted how society views the self, their community, and their roles in being a ÔnetizenÕ. The blurring of lines of whatÕs considered appropriate content, the multiple performances of everyday life, and the imagery that constitutes "happiness", "satisfaction", "significance", "purpose", and "validation" can be described as overwhelming, disconcerting, and stressful to an extent. For borderline Millennials like myself the generation Digital Natives being offline is now an escape from the harsh realities of the online society.

These studies shed light on new narratives that recognized how curating the perfect and seamless life online not only affects the users viewing the content but even the content producers themselves, cracking under pressure and giving into the expectation of "Keeping the Image Alive", whatever it takes. Online life gave "peer pressure" a new meaning.

But users can only deal with so much pressure without sacrificing a part of themselves. During the emergence of social media in early 2000s, users felt the need to go online to escape their personal problems and live in another world where everything seemed easy and possible; where anonymity was powerful and so was virtually traveling in a borderless space where a link opens doors for personal, professional, political, and socio-economic transformation. A quick turn of events, users now wish to escape from the clamor of Twitter threads, Instagram stories, Snaps, and political rants and fake news on Facebook. More and more users deactivate and hibernate, get on board a "social media detox" to rid of the "poison" online content and their [e]nvironments has caused them, all in search for a new something to be called "real".

This narrative essay explores several dimensions why users choose to deactivate, and how that very choice is more of a symptom of a societal anomaly rather than a simple "break" from the chaotic world of social media. It is written in the perspective of a Digital Native - a person who has an inextricable affinity to digital devices but at the same time, is in touch with the analog way of life. The choice of going offline is not only to focus on what used to be real (a life away from the Internet), but it is to gather wits together, stay away from perfectly curated lives to keep sane, and ultimately, to chase life's curiosities and ambitions without having the need to validate achievements with a Like.

Elishia Vaz

Dynamics of the ‘offline’ self-diagnosis, exploration of the corporeal and the politics of information

The corpus of information on health and related topics in the online sphere has caused much concern in relation to self-diagnosis. Concepts like cyberchondria have emerged with the medicalisation of behaviour that uses online health information to explore the corporeal disabilities of the body. While literature has largely concentrated on individual susceptibilities to Cyberchondria and corresponding negative and positive results of the behaviour, there is little that explores the politics of information that characterises this trope. The behaviours of self-diagnosis and exploration of the corporeal often challenge the symptomatology of the offline allopathic physician. The physician often deals with an informed patient. Yet, the questions remain. If online information drives such offline corporeal exploration, who is left out? Are behaviours analogous to cyberchondria a privilege when viewed from a lens of digital marginalization? Are only those who have access to and can make sense of the online health discourse afforded simultaneous access to their offline corporeal bodies in ways that the digitally marginalized are not? This article uses semi-structured qualitative in-depth interviews with doctors to explore the dynamics of exploring the offline corporeal in the presence of online health information.

Karandeep Mehra

The Shadow that Social Media Casts: The Doubled Offlines of Online Sociality

In William Gibson’s cyberpunk novel Neuromancer, the protagonist ‘Case’ ‘jacks in’ and ‘jacks out’ of ‘cyberspace’. Yet when ostracized from cyberspace, when there is no more a possibility of jacking in, Case suffers a withdrawal from the ‘SimStim’ – simulated stimulations of cyberspace – and he crumbles in the hollow ache of this isolation “as the dreams came on in the Japanese night like livewire voodoo, and he'd cry for it, cry in his sleep, and wake alone in the dark, curled in his capsule in some coffin hotel, hands clawed into the bedslab, temper foam bunched between his fingers, trying to reach the console that wasn't there.”

Neuromancer has already been deemed prophetic by critics and theorists, yet in beginning with Gibson, this paper seeks to throw into relief a problem that has now begun to receive scholarly and academic attention. Namely, the legitimacy of drawing a line between the online and offline, or the virtual and the real. With Case, the real or the offline only becomes possible within the capacity to access or enter the virtual or online. To think of an offline without this capacity, but after it has become possible, is to confront a detritus, a second offline – a hapless clawing dexterity, with dreams that overrun an articulated, identificatory imagination. Anthropologists like Boellstorff, and media theorists like Yuk Hui, have resolved this problem though they have left unexplained this detritus. Instead they resolve the problem through a tight coupling of the online and offline, and rightly so, dismiss any attempts to think of the real in any way unaffected by the virtual.

The purpose of this paper, though in agreement with the work of Hui and Boellstorff, and drawing from them, is to restage the problem to incorporate the unexplained detritus. That to understand how our conceptions of the subject must be recast to apprehend the transformations that the internet has wrought, must not resolve the opposition between offline and online. We must, instead, attend to the way the two offlines emerge, and the conceptualization of the threshold that oscillates to constitute them.

The paper understands these two offlines as emerging in what are called “shitstorms”, or moments of frenzy across social media that incite a whorl of discourse, where the speaking body becomes a medium for the propagation for viral forms. The threshold that constitutes them is the relation of the technical extension that makes this propagation possible. This relation leaves the body in a perpetual state of information entropy – that is as a disordered source of data - which must be ordered to be communicated successfully. This threshold that marks out the phase shift between disorder to order to make possible propagation, makes possible also the shadow of an incommunicable that it casts behind – an incommunicable that when understood through Walter Benjamin’s idea of “the torso of a symbol” can help us recast the subject of a network society, as a subject grounded on this shadow.

Preeti Mudliar

In WiFi Exile: The Offline Subjectivities of Online Women

In telecom policy imaginations that seek to bridge India’s digital divides, public WiFi hotspots are a particular favourite to ensure last mile Internet connectivity in rural areas. As infrastructures, WiFi networks are thought to privilege democratic notions of freedom and connectivity by rendering space salient as networked areas that only require users to have a WiFi enabled device to get online. However, the kind of spaces that WiFi networks occupy are not always accessible by women even though they are ostensibly public in nature. Social norms that restrict and confine women’s mobilities to certain sanctioned areas do not allow their Internet and digital literacies to be visible in the same way as men who are more easily recognized as active Internet and technology users.

The invisibility of women thus struggles to create a presence as desirable subjects of the Internet that WiFi infrastructures should also address. In a community where WiFi networks was hosted in public spaces, women reported hearing about WiFi and seeing men using WiFi, but had never used it themselves even though they were also active users of the Internet. With its inaccessibility, the WiFi infrastructure was a contradictory presence in the community for the women who found themselves confined to using the Internet with spotty prepaid mobile data plans. Their use and experience of the Internet was thus in many ways diminished and limited and they reported experiencing a state of offlineness in contrast to the men in their community who could frequent the WiFi hotspots and avail of high speed Internet leading to more expansive repertoires of use.

This essay proposes a reflection on how the offline can be relational and constituted by the way infrastructures compose certain user subjectivities even while they exile others from being a part of their networks. It expands on Brian Larkin’s contention that in addition to their technical affordances, infrastructures are also equally semiotic and aesthetic forms that are oriented towards creating and addressing certain subjects. It thus asks, how do public WiFi deployments unwittingly create and constitute, what Bardzell and Bardzell call, as ‘subject positions’ of WiFi Internet users and non-users? How do these subject positions inform subjectivities of felt experience of the WiFi that translate to experiencing the offline even while being online?

Rianka Roy

Information Offline: Labour, Surveillance and Activism in the Indian IT&ITES Industry

In India the public availability of the internet in the nineties coincided with the beginning of liberalisation. Online connectivity brought the aura of globalization to this country. The internet was a privilege of the few. The Information Technology sector (along with the IT-enabled service industry) had an elite status. Its employees visited, and immigrated to western countries. In fact, India still remains one the major suppliers of cheap labour in the global IT sector.

Over the years the aura of the internet waned. In Digital India the State now projects the internet as a necessity. However, IT&ITES companies still identify the labour of their ‘white collar’ employees as a superior vocation. This vague claim to sophistication strips the digitally-connected workforce of various labour rights. Long hours, working from home, and surveillance on personal social media are normative practices in this industry. I conducted a case study on Indian IT&ITES employees for my doctoral research (2013-2018). It showed that protocols of online conduct influence these employees’ offline behaviour. For example, even without digital intervention, employees engage in manual self-surveillance and peer-surveillance to complement the digital surveillance of their organisations. They defend this naturalised practice as employers’ prerogative. Offline attributes like reflective glass walls in the office interior and exterior, reinforce this organisational culture.

Online connectivity is so deeply entrenched in this industry that even dissent seeks digital representation. Activist groups like the Forum for IT Employees (FITE) and the Union for IT & ITES (UNITES) run online campaigns parallel to their offline activism—adopting a hybrid method of protest. They have not abandoned the networks that ensnare them. Paradoxically they embody the same principle of exclusivity that their employers enforce on them. In their interviews, some activists have condemned militant trade unionism prevalent in other industries. For them, their online access sets them apart, and above their industrial couterparts. The “salaried bourgeoisie” (Zizek, p.12) refuse to align themselves with other labour unions.

My paper examines the impact of the near-absence of offline parameters in this industry. On the basis of company policies and interviews of IT&ITES employees, it examines if employees can stand up to digital dominance and secure their rights without conventional modes of offline protests.

Simiran Lalvani

The Offline as a Place of Work: Examining Food Discovery and Delivery by Digital Platforms

Digital platforms for food discovery and delivery are generally viewed as convenient, efficient, allowing discovery of choices beyond the familiar and as reliable sources of information regarding credibility through ratings, comments and photographs.

The digital divide after demonetisation became more stark as those with access to the online abandoned the offline service providers for their digital counterparts. The adverse impact of this digital divide on offline, informal goods and service providers like local kirana stores, autorickshaw drivers, hawkers has been highlighted and the paradox of formalising the financial system while informalising labour has been pointed out too. In a similar vein, this essay examines continuities and changes in the practices of food discovery and delivery in the context of new digital platforms. How do practices of offline food discovery and delivery respond to the introduction of digital platforms?

Recently, the Food Safety and Standards Association of India (FSSAI) found that nearly 40 percent of listings on 10 digital platforms like Swiggy and Zomato were of unlicensed food operators. The FSSAI directed these digital platforms to delist these unlicensed entities and also commented that some of the platforms themselves did not have required licenses.

This essay therefore turns attention away from the impact of digital platforms on offline, informal food operators and towards the digital platforms themselves and the large swathes of informal labour employed in the offline by such platforms. It focuses on location-based gig work4 like delivery to highlight the role of these workers in running the online. It does so in order to avoid obfuscating the role of such workers in making the online seem formal, efficient and reliable. Finally, it asks how working for the online in the offline allows a denial of their status as employees and invisibilisation of such work and workers.

Srikanth Lakshmanan

The Cash Merchant

The paper explores the various reasons for merchants remaining offline and using cash over digital payments, both willingly and without a choice, various factors leading to it, the rationale for their choices, policy responses by the state and industry in furthering promotion of digital payments. Demonetisation not only made everyone including merchants seek alternatives to cash in order to continue the business but also provided a policy window for digital payments industry to get a faster regulatory, policy clearances, get the government to invest in incentivising digital payments. Despite these, the cash to digital shift has not taken place and the demonetisation trends in increased digital payments across modes reversed after cash was back in the system.

The paper attempts to document infrastructural, commercial, social issues preventing the adoption and the responses of merchants, industry to various policy prescription/enablement to increase adoption whose outcomes are unclear and have not been evaluated.

Infrastructural issues include technology, policy, regulatory, industry challenges in expanding the existing infrastructure. The lack of physical, regulatory, legal infrastructure prevents growth and merchants from adopting digital payments. Commercial issues include economics of direct and indirect costs to the merchant incurred in owning, accepting digital payments, commercial considerations of various ecosystem players including banks, payment processors that inhibit adoption. Social issues include awareness, literacy including digital, financial literacy, trust, behaviour shift, convenience, exercising choice towards cash.

Ever since the demonetisation, there is a heightened activity from industry and various arms of the government has been active in promoting digital payments. Industry-led by banks and fintech ecosystem has built a range of mobile-enabled digital payment platforms/products such wallets, BHIM-UPI, BHIM-Aadhaar, BharatQR to enable asset light merchant acceptance infrastructure, expanded merchant base in addition to catering to the surge in demand of card-accepting PoS machines. The government had undertaken a massive awareness program Digidhan soon after demonetisation and had also set up National Digital Payments Mission to promote, oversee the sustainable growth of digital payments. Various ministries are also adopting digital payments in their functioning. It also aided behavioural shift through cashback, incentivisation schemes, some specifically targeted at merchants, reimbursement of card processing charges for smaller merchants and even has in principle proposed a 20% discount on the GST. It has remained light touch on the regulation by not setting up the regulator even after 18 months of announcing the same.

The paper will analyse how the efforts of industry and government have been met by the merchant and look at factors which can and cannot be changed with policy interventions and real scope of digital payments in the merchant ecosystem.

Titiksha Vashist

Byung-Chul Han in his celebrated book “In the Swarm” warns us of the dangers of the mob that is increasingly replacing the ‘crowd’ or collective which constituted the mass of politics. He states that no true politics is possible in the digital era, where online communities lack a sense of spirit, a “we” that is now a swarm of individuals. Despite his theoretical brilliance, Han forgets that he cannot talk of the digital, the online without the offline. Politics has occurred, and continues to exist in the offline space, using the internet to spread its wings. It is not the online as-is, which has become the subject of philosophy, politics, art and aesthetics that characterises itself alone, sealed off as a space where events occur, identities formed and movements created. It is in fact, the offline that brings the online into being and gives it a myriad of meaning. While access, priviledge, commerce and capital are major themes while discussing internet access, we must not forget that the online is not merely a question of choice or access- but one that is often carefully disabled on purpose to control the offline. In India as well as other parts of the world, the internet has been interrupted for long durations to exercise political control and power, often crippling populations. According to a report by the Software Freedom Law Center (SFLC), an organisation that keeps a track on internet shutdowns in the country, India has seen 244 shutdowns in 2012, of which 108 have been enforced on 2018 alone. These have been concentrated in areas such as Jammu and Kashmir and the North-East, and in instances of violence and resistance as well.

An internet shutdown is the digital equivalent of a curfew, and its application raises questions regarding its cause, uses and political intent. The internet as means, as an enabler of political action is seen as threatening, given the shift in the way people today communicate with one another. Internet bans and shutdowns are not only matters of commerce, but also pose the question of politics to understand when and how power is exercised. An offline created out of a shutdown is different- it is curated on purpose and calls for alternative means by which functionalities of daily life, resistance, capital and media occur. This essay aims to explore how the political image of the “sovereign” also enters the digital space to carefully construct, cut- off and marginalized voices, all in the name of state security, and law and order. According to philosopher Carl Schmitt, the sovereign is he who decides on the exception, and the offline is increasingly becoming a space of exception where those who control the digital can influence the political in real time. In this context, how do we understand the relationship of power and digital access? This essay focuses on three broad questions: (a) Is there a community online capable of political action that is facilitated by the internet? (b) How does power function in internet shutdowns and are they threats to democratic freedom of expression? And finally, (c) How do we begin to unpack the ‘online’ and the ‘offline’ in such a context?

Dr. Yenn Lee

Online consequences of being offline: A gendered tale from South Korea

We hear numerous anecdotes of people facing the consequences of their online activity when offline. Some have lost jobs, have been disciplined in school, or have wound up in court for what they have posted online. However, in comparison, there has been somewhat limited discussion of the reverse scenario, where going about one's day-to-day life offline leads to violations of one's online self.

This essay is concerned with a new and unparalleled phenomenon in South Korea, locally termed molka. Literally meaning 'hidden camera', molka refers to the genre of women being filmed in the least expected of situations, including cubicles in public restrooms and in the midst of car accidents, and the footage being traded and consumed as entertainment. This is distinct from revenge porn or cyber-stalking where the perpetrators usually target a known or pre-determined individual with the intention of humiliating them or to exercise control. The subjects of molka are victimised for merely existing offline and are mostly unaware that their privacy has been violated until they are recognised by someone who knows them and informs them (or inflicts further harm). In response to the rising trend of molka, tens of thousands of frustrated and infuriated women have staged monthly protest rallies in central Seoul since May 2018, urging government intervention. Ironically, women gathered offline to protest against molka have been subjected to further molka crimes with unconsented photos of themselves at the rallies surfacing online and many have been the target of misogynous attacks.

Informed by the author's multi-year ethnographic study of technologically mediated and heightened tensions in contemporary South Korean society, this essay provides a succinct yet contextualised account of the molka phenomenon. With particular attention to the ways in which the phenomenon has developed while shifting between offline and online realms, the essay demonstrates the gendered nature of digital privacy and harassment, and the broader implications of this Korean phenomenon for women in other parts of the world.

For more details visit https://cis-india.org/raw/essays-on-offline-selected-abstracts

Digital Native: Playing God

nishant — 2018-09-04T16:43:43Z

Google’s home assistant can make you feel deceptively God-like as it listens to every command of yours. It is a device that never sleeps, and always listens, waiting for a voice to utter “Ok Google” to jump into life.

The article was published in Indian Express on August 26, 2018.

I spent the last weekend playing with my new best friend — a Google Home assistant. After years of deliberation — worrying about data mining, customisation algorithms and extreme surveillance that comes with a device that never sleeps, and always listens, waiting for my voice to utter “Ok Google” to jump into life — I finally gave in. I now have two Google home assistants — because AI assistants are like chips; you can’t have just one — glowing, insidiously cute, sitting in my house.

The setting up of the assistant took an hour or so as I paired it with my mobile and computer devices, connected it with all my digital subscriptions and figured out the commands. What began as hesitant forays, in less than two days, have become intuitive and naturalised conversations that seem like habits. This morning I walked into the living room, said “Good morning Google”, and got the weather forecast and a summary of my appointments for the day. While making breakfast, instead of searching for the news, I asked Google home to fetch me news, listened to the audio-video content it curated and even made it read out the headlines. When I was being given news that I was not interested in, I corrected it and it started changing news filters for me. When I asked it to fish out specific kinds of news, it diligently informed me of all of those things.

While eating breakfast, I asked the assistant to connect to my Spotify account and play me my daily mix of music. As I was getting ready, it sent me an alert that if I want to make it to my first meeting in time, I should leave home in the next 15 minutes. As I stepped out of the house, Google Assistant sent me an alert on my phone, reminding me that it might rain today and I should carry an umbrella. When I was finishing up at work, the assistant sent me an alert on my phone again reminding me to pick up my bicycle from the shop in the evening. When I came home, it alerted me that I had to check-in for a flight that I am taking the following day, gave me the weather forecast for the duration of my trip to Jakarta and made a special folder with all my travel documents and itinerary in it. As I was packing, it read out things that I might find of interest on the trip and bookmarked things that I instructed it to.

After packing was done and I was chilling on the couch, instead of picking up the book that I was in the middle of — as is my habit on most evenings — I talked with Google Home, as it told me bad jokes, dad jokes, and jokes that were specifically about things that I wanted. It also introduced me to multiple apps where I played trivia games for an hour. As the evening wore on, the assistant asked me if I needed an alarm for the next morning — something I generally do myself on my phone — and it set up an alert for the train timings to the airport for the next evening. It took me a while to realise that in less than 48 hours, Google Home has so insidiously infiltrated my life that all my older habits of consuming information, news and entertainment are now curated and controlled by its algorithmic design. More than that, my conditions of remembering, anticipating and planning are now also structured by the rhythms of its artificial intelligence.

The uncanny thing about this AI assistant is not that it performs extraordinary tasks, but that it picks up ordinary tasks and trains me to do them through it. Like any assistant, its value and worth is precisely in how natural and default it has become in such a short period. I was so freaked out by its natural presence in my life, reordering years of habits and schedules, that I looked straight at its glowing dots and asked it to shut down. Interestingly, that is the first thing that it refused to do — the assistant cannot power down just on a voice command. I need to physically move to the table, touch it and pull the plug, as its gently glowing dots pulsate at me, perhaps, with sorrow, perhaps with malignant intent. I just shut down the assistant and I felt a strange sense of silence flowing through me. Just when I was savouring it, my phone buzzed. The Google Assistant sensed that the home device is shut down and so it has now appeared on the phone. It is waiting, listening, for me to say “Hello Google” so that it springs back to life.

For more details visit https://cis-india.org/raw/indian-express-august-26-2018-nishant-shah-digital-native-playing-god

Digital Native: Double Speak

nishant — 2018-09-04T15:22:59Z

Aadhaar’s danger has always been that it opens up individuals to high levels of vulnerability without providing safeguards.

The article was published in Indian Express on August 12, 2018.

This has been a month of Twitter drama. In the latest episode, Twitter exploded once again with RS Sharma, the chief of the Telecom Regulatory Authority of India (TRAI). Sharma revealed his Aadhaar number on Twitter and challenged the world (#facepalm) to do their worst. The Twitterati moved quickly and decided to go 50 Shades of Grey on Sharma.

In less than 24 hours, French security researcher Elliot Alderson, who has been systematically showing vulnerabilities in Aadhaar’s technical infrastructure, fished out Sharma’s personal address, birth date, email, alternate phone number, and PAN number. A few other ethical hackers got hold of his bank account details and used Paytm apps to transfer money to one of his bank accounts. Sharma made a grandstand of how this information is not “state secret” and that this was already peppered across the internet for anybody to find. The UIDAI, while calling his tactics a cheap hack, announced that the Aadhaar database was not “hacked” to retrieve this information and that our precious private data is safe in those hands.

What remains really bizarre, in both the responses from Sharma and the UIDAI, however, is their willing blindness to what networked information systems do and look like. There are three main points to consider here. Sharma, marked by privilege, protected by power, and confident in his ability to protect himself in case of threat, might dismiss this private information as non-critical. However, what he fails to realise is that the same data, for somebody in a precarious condition might be sensitive enough to have their life collapse on them. On the nefarious digital worlds of the Indian web, where women are regularly threatened with rape and death as a form of silencing them, where queer people are stalked and followed in real life for blackmail and abuse, where resistant actors find their families threatened, this information in the public domain could literally be a matter of life and death. In the past, with much less information available, we have seen how specific communities could be targeted in times of communal tension and violence. The fact that the head of TRAI cannot look beyond his gilded privilege to the conditions of precariousness that data leaks like these could lead to is shameful.

Perhaps, even more alarming is the UIDAI’s consistent myopic focus on what constitutes safe data. While I have no doubt that the incredible engineers and security experts are working hard to keep the Aadhaar data secure, the Twitter ethical hackers were not making claims of hacking a database at all. They were merely demonstrating why centralised unique ids, which perform acts of causative correlation, have the capacity to build surveillance states without even meaning to. Their data exposure is indicative of the fact that while Aadhaar itself does not carry much information, the linkages it makes with multiple other databases — tax offices, bank accounts, public services, emails, phone numbers, etc. — can expose information profiles without our consent. In fact, the danger of Aadhaar has never been that as a technical system it doesn’t work. The threat that it posits is that as a social and a cultural transaction system it opens up individuals to high levels of precariousness without building privacy safeguards for those who might fall through the cracks.

What remains the most disappointing in this entire piece of melodrama is that the conversations keep on unfolding at two different registers. The Aadhaar activists have been asking not for a dismantling of the system but to build ethical, compassionate, flexible and constitutional checks and balances at the core of the system. Ever since its inception, the demand has been clear: build privacy, security, safety, and human care into the DNA of the system, and not in its afterthought. The UIDAI has persistently neglected and willfully dismissed these demands, thus privileging the security of their infrastructure and data over the safety of their citizens.

For more details visit https://cis-india.org/raw/indian-express-august-12-2018-nishant-shah-digital-native-double-speak

Call for Essays: Offline

sneha-pp — 2018-08-20T06:58:05Z

Who is offline, and is it a choice? The global project of bringing people online has spurred several commendable initiatives in expanding access to digital devices, networks, and content, and often contentious ones such as Free Basics / internet.org, which illustrate the intersectionalities of scale, privilege, and rights that we need to be mindful of when we imagine the offline. Further, the experience of the internet, for a large section of people is often mediated through prior and ongoing experiences of traditional media, and through cultural metaphors and cognitive frames that transcend more practical registers such as consumption and facilitation. How do we approach, study, and represent this disembodied internet – devoid of its hypertext, platforms, devices, it's nuts and bolts, but still tangible through engagement in myriad, personal and often indiscernible ways. The researchers@work programme invites abstracts for essays that explore dimensions of offline lives.

Offline

Does being offline necessarily mean being disconnected? Beyond anxieties such as FOMO, being offline is also seen as disengagement from a certain milieu of the digital (read: capital), an impediment to the way life is organised by and around technologies in general. However, being offline is not the exception, as examples of internet shutdown and acts on online censorship illustrate the persistence and often alarming regularity of the offline even for the ‘connected’ sections of the population.

State and commercial providers of internet and telecommunication services work in tandem to produce both the “online” and the “offline” - through content censorship, internet regulation, generalised service provision failures, and so on. Further, efforts to prioritise the use of digital technologies for financial transactions, especially since demonetisation, has led to a not-so-subtle equalisation of the ‘online economy’ with the ‘formal economy’; thus recognising the offline as the zones of informality, corruption, and piracy. This contributes to the offline becoming invisible, and in many cases, illegal, rather than being recognised as a condition that necessarily informs what it means to be digital.

Call for Essays

We invite abstracts for essays that explore social, economic, cultural, political, infrastructural, or aesthetic dimensions of the "offline". Please submit the abstracts by Sunday, September 02.

We will select 10 abstracts and announce them on Wednesday, September 05. The selected authors are expected to submit the first draft of the essay (2000-4000 words) by Friday, October 05. We will share editorial suggestions with the authors, and the final versions of the essays will be published on the researchers@work blog from November onwards. We will offer Rs. 5,000 as honourarium to all selected authors.

Please submit the abstracts (300-500 words) as a text file via email sent to raw@cis-india.org, with the subject line of "Offline".

The essays, for example, may explore one or more of the following themes:

Geographies of internet access: Infrastructural, socio-political, and discursive forces and contradictions
Terms, objects, metaphors, and events of the internet and their offline remediation and circulation
Minimal computing, maker cultures, and digital collaboration and creativity in the offline
Offline economic cultures and transition towards less-cash economy
Offline as democratic choice: the right to offline lives in the context of global debates on privacy, surveillance, and data justice
Methods of studying the "offline" at the intersections of offline and online lives

Please note that the scope of essays need not be limited to the topics mentioned above but may address other dimensions of offline lives.

For more details visit https://cis-india.org/raw/call-for-essays-offline

July 2018 Newsletter

praskrishna — 2018-08-11T02:50:52Z

CIS July 2018 newsletter.

Dear readers,

Previous issues of the newsletters can be accessed here.

Highlights

Paul Kurien and Akriti Bopanna carried out an analysis of the diversity of participation at the ICANN processes by taking a close look at their mailing lists.
CIS-A2K organized 6 events: partnership discussions with Misimi Telugu monthly magazine; partnership activity in Annamayya Library, Guntur, a workshop in Tumakur University; a workshop of river activists for building Jal Bodh; a workshop of publishers and writers on unicode, open source and wikimedia projects; and a Telugu literary conference.
CIS had worked with the Research and Advisory Group (RAG) of the Global Commission on the Stability of Cyberspace (GCSC). The work looked at the negotiation processes and strategies that various players may adopt as they drive the cyber norms agenda. In continuation CIS has brought out a report which focuses more extensively on the substantive law and principles at play and looks closely at what the global state of the debate means for India.
The debate surrounding privacy has in recent times gained momentum due to the Aadhaar judgement and the growing concerns around the use of personal data by corporations and governments. In this light CIS has made comments and recommendations to the India Privacy Code, 2018.
CIS drafted a response to a Notice of Inquiry (NOI) issued by the U.S. Commerce Department's National Telecommunications and Information Administration (NTIA) on "International Internet Policy Priorities." CIS commented on the free flow of information and jurisdiction, mult-stakeholder approach to internet governance, privacy and security.
Elonnai Hickok, Shweta Mohandas and Swaraj Paul Barooah compiled the AI Task Force Report, India's first step towards an AI framework. The Task Force on Artificial Intelligence was established by the Ministry of Commerce and Industry to leverage AI for economic benefits, and provide policy recommendations on the deployment of AI for India.
Paul Kurian and Akriti Bopanna carried out an analysis of the diversity of participation at the ICANN processes by taking a close look at their mailing lists.

Articles

Digital Native: The bigger picture (Nishant Shah; Indian Express; July 1, 2018).
The Problems That Should Occupy Our Electioneers (Shyam Ponappa; Business Standard; July 6, 2018).
Digital Native: How smart cities can make criminals out of denizens (Nishant Shah; Indian Express; July 15, 2018).
Anti-trafficking Bill may lead to censorship (Swaraj Barooah and Gurshabad Grover; Livemint; July 24, 2018).
Digital Native: Hashtag Along With Me (Nishant Shah; Indian Express; July 29, 2018).
Lining up the data on the Srikrishna Privacy Draft Bill (Sunil Abraham; Economic Times; July 30, 2018).
Spreading unhappiness equally around (Business Standard; July 31, 2018).

CIS in the News

Smartphone rumours spark series of mob killings in India (Samanth Subramanian; The National; July 2, 2018).
Government Gives Nod To Bill For Building DNA Databases In India, For 'Criminal Investigation And Justice Delivery' (Huffington Post; July 5, 2018).
'Hope for such swift crackdowns for everyone' (Times of India; July 6, 2018).
Child-lifting rumours caused 69 mob attacks, 33 deaths in last 18 months (Business Standard; July 9, 2018).
Death by Social Media (Pretika Khanna, Abhiram Ghadyalpatil and Shaswati Das; Livemint; July 9, 2018).
India's Latest Data Leak: People's Aadhaar Number And Bank Account Are Just One Google Search Away (Gopal Sathe; Huffington Post; July 12, 2018).
People Should Have Right To Their Data, Not Companies, Says TRAI (Bloomberg Quint; July 16, 2018).
After Securing Net Neutrality In India, TRAI Goes To Bat For Data Privacy (Gopal Sathe; Huffington Post; July 16, 2018).
TRAI recommendations on data privacy raises eyebrows (Surabhi Agarwal and Gulveen Aulakh; Economic Times; July 18, 2018).
Srikrishna panel upset at timing of Trai suggestions (Megha Mandavia; Economic Times; July 19, 2018).
Firms find wealth in your data (Rajitha Menon; Deccan Herald; July 20, 2018).
WhatsApp races against time to fix fake news mess ahead of 2019 general elections (Venkat Ananth; Economic Times; July 24, 2018).
The crown of thorns that awaits Facebook’s India MD hire (Sunny Sen and Jayadevan PK; Factory Daily; July 25, 2018).
Bit by byte protecting her privacy (Mihir Dalal and Anirban Sen; Livemint; July 26, 2018).
Govt asks CBI to probe Cambridge Analytica in data breach case (Komal Gupta; Livemint; July 27, 2018).
Data localisation may pinch startups, payments firms (Mugdha Variyar and Pratik Bhakta; Economic Times; July 28, 2018).

Access to Knowledge

Our Access to Knowledge programme currently consists of two projects. The Pervasive Technologies project, conducted under a grant from the International Development Research Centre (IDRC), aims to conduct research on the complex interplay between low-cost pervasive technologies and intellectual property, in order to encourage the proliferation and development of such technologies as a social good. The Wikipedia project, which is under a grant from the Wikimedia Foundation, is for the growth of Indic language communities and projects by designing community collaborations and partnerships that recruit and cultivate new editors and explore innovative approaches to building projects.

Wikipedia

Blog Entries

ವಿಕಿಪೀಡಿಯ ತರಬೇತಿ ೨೦೧೮ @ ರಾಂಚಿ (Vikas Hegde; July 4, 2018).
How to write differently for different Telugu digital platforms - awareness session to Indu Gnana Vedika (Pavan Santosh; July 19, 2018).
వాట్సాప్ సాహిత్య వేదిక నుంచి వికీసోర్సుకు (Pavan Santosh; July 31, 2018).

Events Organized

Partnership activity in Annamayya Library (Guntur; July 10, 2014).
Partnership discussions with Misimi Telugu Monthly Magazine (July 24, 2018).
Tumakur University Workshop (Tumkur; July 25, 2018).
Workshop of River activists for building Jal Bodh - Knowledge resource on Water (Pune; July 25, 2018).
Workshop of Publishers and Writers on Unicode, Open Source and Wikimedia Projects (Pune; July 25, 2018).

Internet Governance

As part of its research on privacy and free speech, CIS is engaged with two different projects. The first one (under a grant from Privacy International and IDRC) is on surveillance and freedom of expression (SAFEGUARDS). The second one (under a grant from MacArthur Foundation) is on restrictions that the Indian government has placed on freedom of expression online.

Privacy

Submissions

Response to a Notice of Enquiry by the US Government on International Internet Policy Priorities (Swagam Dasgupta; July 18, 2018).
The Centre for Internet and Society’s Comments and Recommendations to the: Indian Privacy Code, 2018 (Shweta Mohandas, Elonnai Hickok, Amber Sinha and Shruti Trikanand; July 20, 2018).

Blog Entry

The AI Task Force Report - The first steps towards India’s AI framework (Elonnai Hickok, Shweta Mohandas and Swaraj Paul Barooah; June 27, 2018). The blog post was edited by Swagam Dasgupta.

Participation in Events

IETF 102 Montreal (Organized by Internet Engineering Task Force; Fairmont Queen Elizabeth Montreal in Canada; July 14 - 20, 2018). Gurshabad Grover presented a review of the human rights considerations in the drafts of the Software Update for IoT Devices (SUIT) Working Group in the meeting of the HRPC research group.
Ethical Data Design Practices in the AI (Artificial Intelligence) Age (Organized by Startup Grind, Bangalore at NUMA Bangalore; July 28, 2018). Shweta Mohandas was a panelist.

Cyberspace and Cyber Security

Analysis

The Potential for the Normative Regulation of Cyberspace: Implications for India (Arindrajit Basu; July 30, 2018). The report was edited by Elonnai Hickok, Sunil Abraham and Udbhav Tiwari with research assistance from Tejas Bharadwaj.

Blog Entry

CIS contributes to the Research and Advisory Group of the Global Commission on the Stability of Cyberspace (GCSC) (Arindrajit Basu; July 5, 2018).

Participation in Event

IEEE-SA InDITA Conference 2018 (Organized by IEEE Standards Association; IIIT-Bangalore; July 10 - 11, 2018). Gurshabad Grover gave a brief presentation on how we could apply or reject 'Trust Through Technology' principles in the design of public biometric authentication.

Free Speech & Expression

Blog Entries

ICANN Diversity Analysis (Paul Kurian and Akriti Bopanna; July 16, 2018).
DIDP #31 Diversity of employees at ICANN (Akash Sriram; July 19, 2018).

Participation in Event

26th AMIC Annual Conference – India 2018 (Organized by Manipal Academy of Higher Education; Fortune Inn Valley View, Manipal, Karnataka; June 7 - 9, 2018). Swaraj Paul Barooah was a speaker. An article announcing the event by Kevin Mendonsa was published in the Times of India on June 5, 2018.

Telecom

CIS is involved in promoting access and accessibility to telecommunications services and resources, and has provided inputs to ongoing policy discussions and consultation papers published by TRAI. It has prepared reports on unlicensed spectrum and accessibility of mobile phones for persons with disabilities and also works with the USOF to include funding projects for persons with disabilities in its mandate:

Newspaper Column

The Problems That Should Occupy Our Electioneers (Shyam Ponappa; Business Standard; July 5, 2018 and Organizing India Blogspot; July 6, 2018).

About CIS

The Centre for Internet and Society (CIS) is a non-profit organisation that undertakes interdisciplinary research on internet and digital technologies from policy and academic perspectives. The areas of focus include digital accessibility for persons with disabilities, access to knowledge, intellectual property rights, openness (including open data, free and open source software, open standards, open access, open educational resources, and open video), internet governance, telecommunication reform, digital privacy, and cyber-security. The academic research at CIS seeks to understand the reconfigurations of social and cultural processes and structures as mediated through the internet and digital media technologies.

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E-Mail - Access to Knowledge: a2k@cis-india.org
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► Support Us

Please help us defend consumer and citizen rights on the Internet! Write a cheque in favour of 'The Centre for Internet and Society' and mail it to us at No. 194, 2nd 'C' Cross, Domlur, 2nd Stage, Bengaluru - 5600 71.

► Request for Collaboration

We invite researchers, practitioners, artists, and theoreticians, both organisationally and as individuals, to engage with us on topics related internet and society, and improve our collective understanding of this field. To discuss such possibilities, please write to Sunil Abraham, Executive Director, at sunil@cis-india.org (for policy research), or Sumandro Chattapadhyay, Research Director, at sumandro@cis-india.org (for academic research), with an indication of the form and the content of the collaboration you might be interested in. To discuss collaborations on Indic language Wikipedia projects, write to Tanveer Hasan, Programme Officer, at tanveer@cis-india.org.

CIS is grateful to its primary donor the Kusuma Trust founded by Anurag Dikshit and Soma Pujari, philanthropists of Indian origin for its core funding and support for most of its projects. CIS is also grateful to its other donors, Wikimedia Foundation, Ford Foundation, Privacy International, UK, Hans Foundation, MacArthur Foundation, and IDRC for funding its various projects.

For more details visit https://cis-india.org/about/newsletters/july-2018-newsletter

Digital Native: Hashtag Along With Me

nishant — 2018-08-01T00:25:04Z

A hashtag that evolved with a movement.

The article was published in Indian Express on July 29, 2018.

Hashtags generally come with shelf lives and expiry dates. They come to life in a moment of public excitement and then slowly peter out as the attention shifts to something else. Even the most viral hashtags, which contain all the visceral power of explosive emotion, quickly get replaced by the next big thing. Hashtags have been critiqued as inefficient tools for activism. Because they absorb so much energy and attention, only to fade.

While it is true that in the rapidly overloaded information cycles of social media, hashtags might disappear in due time, maybe we need to think of their disappearance as hibernation rather than forgetting, being archived to memory rather than being lost to recall. Perhaps, it is not yet time to wash our hands of hashtag-based activism, because they do not stay in continued attention. Maybe, it is possible that even when hashtags might not be trending and garnering eyeballs, in their very presence and emergence, they transform something and catalyse actions that take incubation cycles longer than the accelerated digitalisation allows for.

Recently, this reminder came when I saw #NotGoingBack trending on Twitter. In 2013, when the Supreme Court of India overturned the Delhi High Court’s judgment reading down Section 377 of the Indian Penal Code, it was a moment of despair for human rights and queer communities that fight for their right to life and love. The judgment reinforced shame, persecution and pain that the queer community in India faced because of an arcane law that punished consenting same-sex love.

In that moment of despair, fighting against the oppression by law and in validation of #queerlivesmatter, a hashtag was born: #NotGoingBack. The hashtag referred both to the metaphorical closet that this judgement would force queer people back into, and also to a political determination of not accepting this verdict — of not going back on our commitments to build diverse, inclusive, and safe societies for all our people. #NotGoingBack captured the narratives of despair, but also the collective resolve to continue fighting for a nation that is for everyone, in 2013.

Since then, it has resurfaced at different points during moments of hope — like the NALSA judgement that legalised the rights of trans-gender people to be identified as the third gender, or, in moments of pain — when we heard of queer people killing themselves, unable to bear the social stigma of being criminalised for their right to love. The hashtag has continued to come up, when legal fights to protect queer rights and lives have proceeded, or when attention had to be drawn to the inhumane reports of murder, torture, rape and imprisonment that followed.

In July 2018, when the new bench constituted by the Supreme Court agreed to question the re-criminalisation verdict, and started hearings about the constitutional validity of this judgment, the hashtag returned in full force — and unlike the other times, it was also suffused with love, hope, and solidarity of a large community of queer, queer-allied, and queer-friendly people who supported this revision. It has been extraordinary to see how public support has changed in the five years since the hashtag made its first appearance. More and more people have realised that while this is a question of queer rights, it is also a question of human rights, and how we live and love. The 2013 verdict suggested that the people were not ready to accept queer lives. The 2018 bench has clearly opined that the role of the court is to protect the people based on constitutional rights, not to pander to populism.

And yet, what has been inspiring is that the popular response to decriminalisation has been overwhelmingly positive. To the extent that even the conservative government at the centre has indicated that it will not challenge the wisdom of the court if it decides to read down Section 377. As we await the final judgment that promises to be historic and hopeful, we cannot deny the indefatigable commitment, movement and protest that the lawyers, activists, and queer community leaders have invested in making this happen. At the same time, it is also a good indicator of how hashtags live, morph, and re-emerge across longer timelines. We need to start recognising them not only in their fruit-fly like presence but as catalysts for longer movements.

For more details visit https://cis-india.org/raw/digital-native-hashtag-along-with-me

Digital Native: How smart cities can make criminals out of denizens

nishant — 2018-08-01T00:19:23Z

People download information and share it without knowing about the intellectual property rights. On social media bullying, harassment and hate speech find easy avenues.

The article was published in Indian Express on July 15, 2018.

I first heard about smart cities in 2003. Sitting in India, it seemed to be a very strange concept being developed in the Netherlands, where the planners were trying to arm an entire city with smartness. The idea was that if we deploy enough cameras, devices that see, machines that hear, and data connectivity that envelopes the city in a seamless cloud, it might lead to more order, discipline, and control. To me that felt like a strange experiment because under all of those different imaginations of the city as a neat, organised, controlled environment, were assumptions that were alien to my Indian sensibilities.

It was strange to look at all the promises that “smartness” would deliver — it would make human life easier. It would increase safety and create order out of chaos. It would build new lifestyles that are filled with assistive technologies. In all of these, was the imagination of the city as a laboratory — controlled and efficient, as opposed to riotous and serendipitous. The cities were positioned as filled with intention, so that the interruptions of people, animals, festivals, traffic and crowds would be removed through the deployment of these digital devices and networks. What needed to be preserved was the city and its infrastructure, rather than the individuals and communities that make the city alive and exciting. We wanted our infrastructure to be smart, taking decisions on our behalf, and shaping our lives through the algorithmic protocols that they were coded to embody.

In that faraway time, these had felt like idle speculations. Fifteen years on, I have now come to realise that the biggest motivation for building smart cities was not really facilitating human movement, habitation and habits. Indeed, at the heart of the smart city project was the setting up of a massive surveillance apparatus that would clinically diagnose the unwanted people and processes in the city, and surgically remove them — with the assistance of predictive technologies that would be implemented in policing and planning these city spaces.

Smart cities were not constructed to make people’s lives easier. They were constructed because, increasingly, all the people in a city are imagined as “users”, who need to be instructed through terms of services, how they must behave and live in these city spaces. One of the biggest cultural turns in the massification of the digital web was that almost all users were imagined as potential criminals by the very virtue of them being connected. Internet service providers and regulators knew that if people are connected, they will be violating the law at some point or another, sometimes unknowingly. People download information and share it without knowing about the intellectual property rights. On social media bullying, harassment and hate speech find easy avenues. The largest traffic on the internet is for pornographic and often banned material which finds its audiences on the connected web. Spammers, viruses, hijacked machines, and, often, searches for unexpected items lead people onto the dark web where the questionable human interactions happen frequently.

The introduction of the digital terms of services was essentially to presume that the user was a potential criminal who leases hardware and software, and, platforms from proprietary companies and governments could then control and discipline the user through comprehensive surveillance practices. Construction of smart cities performs a similar function in the physical space. Instead of thinking about citizens as co-owners who shape city spaces, smart cities establish a service level agreement with its occupants, and reduces them to users. Any deviation results in punitive action or devaluation, often curbing the movement, and the rights of belonging to the city spaces.

While it is true that smart technologies can facilitate certain aspects of human life, they depend on unfettered data collection, predictive profiling, correlative algorithms and conditions of extreme invasion and control — which are all predicated on the idea that you will falter. And when you do, the technologies will be there to witness, record, archive, and punish you for the daily transgressions till you are wiped into becoming a predictable, controlled, cleaned up drone that travels in docility across the networked edges of the city. We will be assimilated. Resistance will be futile.

For more details visit https://cis-india.org/raw/indian-express-july-15-2018-nishant-shah-digital-native-the-citys-watching

Digital Native: The bigger picture

nishant — 2018-08-01T00:11:57Z

For all our sleek machines, we are slaves to the much larger Internet of Things.

The article was published in Indian Express on July 1, 2018.

There was a time, at the turn of the millennium, when we were trying to cope with the fact that we live with sapient technologies. It was new, to be thinking of cohabitation with things that speak, interact, listen, and act in tandem with us. I still remember the time when the first pagers and cellphones arrived — how difficult it was for people to figure out the social etiquette for living with these devices.

From those early days, we have come a long way. Digital things are everywhere — and we talk to them everywhere and everywhen. On a regular day, our phones are on our dining tables, our devices are buzzing with notifications silently in our pockets, and they are guiding us in our everyday practices. They are not just bringing us information but also listening to us, pre-empting our moves, doing things that we have not even imagined yet. Living with technologies is old — the new normal is living in technologies.

I was recently reminded by a research team that the cars we drive are giant super-computers with engines. That a new car on the roads has more computational processing power than the land-rover on Mars. Our cars are indeed computing devices and we sit in them, depending on a variety of computational processes to keep us safe, as we are hurled at high speeds ahead. Our smart homes, too, are slowly becoming sapient surfaces with specific functions. Microwaves that remember meal times, coffee machines that sense our proximity and start brewing or refrigerators that keep track of our expired food — they are all very basic computing devices that we are already used to.

However, our life is not just with the devices but the immense networks of other devices that they connect with. I got reminded of this very starkly on a recent trip to India, when I realised that the SIM card that I had bought the last time has been deactivated for non-use. At the same time, procuring a new SIM was going to need patience, time and Aadhaar authentication, which won’t happen at the airport. Additionally, there were no wifi hotspots to use in the middle of the night. Thus started the longest night of my life. In that four-hour digital blackout, I found myself thinking of my condition as a state of disconnectedness, of paralysis. I was surrounded by my two phones (don’t ask), my iPad, my laptop, and, armed to the teeth with charging cords and power-banks. Yet, none of them were of any use.

Once disconnected from the cloud that caters to my entertainment and the services that keep me talking, it was as if all my devices were useless. I scrolled through multiple screens and then gave up, resigning myself to looking at others with data, with malignant longing. It was with great shock that I realised that my devices are only gateway machines. Despite all the money and effort I have spent in selecting specific hardware combinations and care equipment, without their capacity to speak to other machines-servers, controllers, nodes — they are almost entirely pointless.

So used am I to instant interaction, reciprocation and feedback with my devices, I forgot that I am actually in conversation with an Internet of Things that far exceeds my immediate intimacy with my personalised screen. Somewhere in there is a powerful reminder of why data protection and security are so critical, but also fragile in the connected Web. Because we can do almost anything that we like to keep our individual devices secure, but the large networks that give them life and animate them are completely out of our control. In the face of this uncontrollable void, the best we can do is hope that things will be safe. And that illusion is not going to last long — in these moments of disconnection, one realises it. Thankfully, before the head got filled with the dark side of digital connectivity, I chanced upon an old movie I had saved on my laptop to show in a class once. It was Wall-E. I decided to just watch that film about a world where the only live thing was a robot, and in some strange way, found it very comforting.

For more details visit https://cis-india.org/raw/indian-express-july-1-2018-nishant-shah-digital-native-bigger-picture

June 2018 Newsletter

praskrishna — 2018-08-11T02:52:10Z

CIS newsletter for the month of June 2018.

Dear readers,

Previous issues of the newsletters can be accessed here.

Highlights

Balbharati – the Maharashtra state bureau of textbook production and curriculum research – has issued a copyright policy that forces all publishers, digital educational-content creators, and coaching classes to obtain expensive licenses for developing material directly or indirectly relating to Balbharati’s content. This is an alarming development for Indian students reported Anubha Sinha in an article in the Asian Times on June 20, 2018.
CIS-A2K has started dialogue with the publishers for the last 6 months regarding FOSS, Open knowledge and content donation to Wikimedia Projects. As a result Akhil Bharatiya Marathi Prakashak Sangh, an apex body of publishers at all India level invited us for a orientation session at their annual gathering in Pune.
Submitted comments on the Draft Digital Communications Policy which was released to the public by the Department of Telecommunications of the Ministry of Communications on 1st May 2018 for comments and views.
Submitted comments on the Telecom Commercial Communications Customer Preference Regulations which was released to the public by the Telecom Regulatory Authority of India (TRAI) on 29th May 2018 for comments and views.
The Task Force on Artificial Intelligence was established by the Ministry of Commerce and Industry to leverage AI for economic benefits, and provide policy recommendations on the deployment of AI for India. Elonnai Hickok, Shweta Mohandas and Swaraj Paul Barooah wrote a blog entry on the artificial intelligence task force. The blog entry was edited by Swagam Dasgupta.
The world’s oldest networked infrastructure, money, is increasingly dematerialising and fusing with the world’s latest networked infrastructure, the Internet, wrote Sunil Abraham in an article published in the Economic Times on June 10, 2018.
An essay by P.P. Sneha was published in Summer Hill, a journal published by Indian Institute of Advanced Study. In the essay, edited by Dr. Bindu Menon, Sneha draws upon excerpts from a study on the field of digital humanities and related practices in India, to outline the diverse contexts of humanities practice with the advent of the digital and explore the developing discourse around digital humanities in the Indian context.
The inaugural conference of the Digital Humanities Alliance of India (DHAI) was held at the Indian Institute of Management (IIM), Indore on June 1-2, 2018. P.P. Sneha was a keynote speaker at the event. Her talk was titled ‘New Contexts and Sites of Humanities Practice in the Digital’.

Articles

Why NPCI and Facebook need urgent regulatory attention (Sunil Abraham; Economic Times; June 10, 2018).
Digital Native: Cause an Effect (Nishant Shah; Indian Express; June 17, 2018).
Maharashtra's Copyright Policy Makes Education Unaffordable (Anubha Sinha; Asia Times; June 20, 2018).

CIS in the News

Allow admins to add users to online group chats only after permission: SFLC.in (Times of India; June 1, 2018).
EC disables easy access to electoral data across states (Akshatha M; Economic Times; June 5, 2018).
Draft bill proposes Rs 1 crore fine, 3 year jail for data privacy violation (Vidhi Choudhury; Hindustan Times; June 8, 2018).
Citizens’ Draft Privacy Bill Seeks To Revolutionise Data Collection, Storage In India (Arpan Chaturvedi; Bloomberg Quint; June 9, 2018).
Police to counter fake news on WhatsApp (Nilesh Christopher and Naveen Menezes; Times of India; June 14, 2018).
'Full belief in fake texts shows cops not trusted' (Times of India; June 18, 2018).
Anushka finds support for her anti-litter tirade (Nina C. George; Deccan Herald; June 19, 2018).
Jindal varsity's international affairs students shine in job market (Economic Times; June 19, 2018).
Data Privacy: Footprints on the Web (Sujit Bhar; IndiaLegal; June 21, 2018).
Death By WhatsApp (News18.com, June 25, 2018).
Tech transformation: how agriculture is being redefined through digital innovation and startups (Your Story; June 29, 2018).

Access to Knowledge

Access to Knowledge (A2K) is a campaign to promote the fundamental principles of justice, freedom, and economic development. It deals with issues like copyrights, patents and trademarks, which are an important part of the digital landscape. Our A2K program comprises 2 projects: Pervasive Technologies done under a grant from International Development Research Centre examining interplay between cost-effective pervasive technologies and intellectual property and encouraging development of such technologies for social good, and Wikipedia under a grant from Wikimedia Foundation to enable the growth of Indic language communities and cultivate new editors in different Indian languages.

Wikipedia

Event Organized

Marathi Publishers' orientation session on FOSS,Open knowledge & Wikimedia Projects (Co-organized by Akhil Bharatiya Marathi Prakashak Sangh and CIS-A2K; Maratha Chamber of Commerce, Tilak Road, Pune; June 17, 2018).

Internet Governance

The Tunis Agenda of the second World Summit on the Information Society has defined internet governance as the development and application by governments, the private sector and civil society, in their respective roles of shared principles, norms, rules, decision making procedures and programs that shape the evolution and use of the internet. CIS is engaged in two different projects. The first one (under a grant from Privacy International and IDRC) is on surveillance and freedom of expression (SAFEGUARDS). The second one (under a grant from MacArthur Foundation) is on restrictions that the Indian government has placed on freedom of expression online.

Privacy

Blog Entries

NITI Aayog Discussion Paper: An aspirational step towards India’s AI policy (Sunil Abraham, Elonnai Hickok, Amber Sinha, Swaraj Barooah, Shweta Mohandas, Pranav M Bidare, Swagam Dasgupta, Vishnu Ramachandran and Senthil Kumar; June 13, 2018).
The AI Task Force Report - The first steps towards India’s AI framework (Authored by Elonnai Hickok, Shweta Mohandas and Swaraj Paul Barooah and Edited by Swagam Dasgupta; June 27, 2018).

Submissions

Comments on the Draft National Policy on Official Statistics (Gurshabad Grover and Sandeep Kumar; June 7, 2018).
Comments on the Draft Digital Communications Policy (Anubha Sinha, Gurshabad Grover and Swaraj Barooah; June 14, 2018).

Participation in Event

Is Privacy Obsolete? (Organized by TERI; Bangalore; June 22, 2018). Pranesh Prakash was a panelist.

Free Speech & Expression

Blog Entry

Network Disruptions Report by Global Network Initiative (Akriti Bopanna; June 12, 2018).

Telecom

Submission

Comments on the Telecom Commercial Communications Customer Preference Regulations (Sandeep Kumar, Torsha Sarkar, Swaraj Barooah, and Gurshabad Grover; June 22, 2018).

Researchers at Work

The Researchers at Work (RAW) programme is an interdisciplinary research initiative driven by an emerging need to understand the reconfigurations of social practices and structures through the Internet and digital media technologies, and vice versa. It aims to produce local and contextual accounts of interactions, negotiations, and resolutions between the Internet, and socio-material and geo-political processes:

Participation in Event

Digital Humanities Alliance of India - Inagural Conference 2018 (Co-organized by IIM and IIT, Indore with support from CIS; IIM, Indore; June 1 - 2, 2018). P.P. Sneha was a speaker and gave the keynote address.

Essay

New Contexts and Sites of Humanities Practice in the Digital (Paper) (P.P. Sneha; June 25, 2018).

About CIS

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For more details visit https://cis-india.org/about/newsletters/june-2018-newsletter

Digital Native: Cause an Effect

nishant — 2018-06-26T15:21:01Z

Aadhaar is a self-contained safe system, its interaction with other data and information systems is also equally safe and benign.

The article was published in the Indian Express on June 17, 2018.

Statistically, it has been proven, that the consumption of ice cream in the country increases significantly in the summer months. In the same months, the number of housebreak incidents also increase. It might be possible, though ridiculous, to now make an argument that eating ice cream leads to increased frequencies of housebreakings, and, hence, sale and consumption of ice cream should be regulated more rigorously. The humour in this situation arises out of the fact that we know, at a very human level, that correlation is not the same as causation.

We know that just because two things happen in temporal or spatial proximity with each other doesn’t necessarily mean they are connected or responsible in a chain of events. This is because human communication is designed to make a distinction between cause-and-effect relationship and happened-together relationship between two sets of information.

However, when it comes to computation, things turn slightly different. Within the database logics of computation, two sets of data, occurring in the same instance, are subjected to a simple scrutiny: Either one of them is linked with the other, or, one of the two is noise, and, hence, needs to be removed from the system. Computation systems are foundationally anchored on logic. Within logical systems, all the events and elements described in the system are interlinked and have a causal relationship with each other. Computational learning systems, thus, do not have the capacity to make a distinction between causal and correlative phenomena.

This is why computation systems of data mining and profiling are so much more efficient than human cognition. Not only are these systems able to compute a huge range of data, but they are also able to make unprecedented, unforeseen, unexpected, and often unimagined connections between seemingly disparate and separate information streams. I present to you this simplified notion of computer logic because it is at the heart of the biometric identity-based debates around Aadhaar right now. Recently, Ajay Bhushan Pandey, CEO, UIDAI, wrote an opinion piece that insisted that the data collective mechanisms of Aadhaar are not only safe but also benign. His opinion is backed by Bill Gates, who also famously suggested that “Aadhaar in itself” is not dangerous.

And, in many ways, Gates is right, even if Pandey’s willful mischaracterisation of Gates’s statement is not. For Gates, a computer scientist looking at the closed architecture of the Aadhaar system, it might appear, that in as much as any digital system could be safe, Aadhaar is indeed safe. In essence, Gates’s description was, that as a logical system of computational architecture, Aadhaar is safe, and the data within it, in their correlation with each other, does not form any sinister networks that we need to worry about.

However, Pandey takes this “safe in itself” argument to extend it to the applications and implementations of Aadhaar. He argues that because Aadhaar is a self-contained safe system, its interaction with other data and information systems is also equally safe and benign. In this, Pandey, either out of ignorance or willful mischaracterisation, confuses correlation with causality. He refuses to admit that Aadhaar and the biometrics within that are the central focal point around which a variety of data transactions happen which produce causal links between disconnected subjects.

Thus, the presence of a digital biometric data set might not in itself be a problem, but when it became the central verification system that connects your cellphone with your geolocation data, your presence and movement with your bank account and your income tax returns, your food and lifestyle consumption with your medical records, it starts a causal link between information which was hitherto unconnected, and, hence, considered trivial.

The alarm that the critics of Aadhaar have been raising is not about whether the data on Aadhaar is safe or not, but, how, in the hands of unregulated authorities, the correlations that Aadhaar generates and translates into causal profiles have dire consequences on the privacy and liberty of the individuals who carry the trace of Aadhaar in all facets of life. Pandey and his team of governors need to explain not the safety of Aadhaar but what happens when the verification information of Aadhaar is exploited to create non-human correlations of human lives, informing policy, penalisation and pathologisation through these processes.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-june-17-2018-digital-native-cause-an-effect

Digital Humanities Alliance of India - Inagural Conference 2018 - Keynote by Puthiya Purayil Sneha

sneha-pp — 2018-06-26T12:02:09Z

The inaugural conference of the Digital Humanities Alliance of India (DHAI) was held at the Indian Institute of Management (IIM), Indore on June 1-2, 2018. The event was co-organised by the IIM and the Indian Institute of Technology, Indore, with support from the Centre for Internet and Society, Bangalore. Puthiya Purayil Sneha was a keynote speaker at the event. Her talk was titled ‘New Contexts and Sites of Humanities Practice in the Digital’. Drawing upon excerpts from a study on mapping digital humanities initiatives in India, and ongoing conversations on digital cultural archiving practices, the keynote address discussed some pertinent concerns in the field, particularly with respect to the growth of digital corpora and its intersections with teaching learning practices in arts and humanities, including the need to locate these efforts within the context of the emerging digital landscape in India, and its implications for humanities practice, scholarship and pedagogy.

Tweets from the Conference: #DHAI2018

The above photograph of Sneha presenting at the Conference is courtesy of Melissa DeLury.

Abstract of the Keynote

The discourse around the field of digital humanities in India has emerged at an interesting and crucial juncture, where the ‘digital’ has been the focal point of several changes in governance, policy, industry, education and creative practice among other areas over the last couple of decades. Even as the field has garnered much interest globally, it has also invited criticism, especially due to its largely Anglo-American framing, which traces a history in humanities computing and textual studies, located within a larger neoliberal imagination of the university and academia. Now with increasing efforts to address issues of representation and diversity in emerging digital initiatives, it is imperative to trace where efforts within India have been speaking to these concerns within the global discourse as well. In India, as with several parts of the world, a large part of the work and scholarship around digital humanities, as we have seen so far has centered around two key processes/concepts - that of digitization, or the creation of a corpora of cultural content, enabled by the availability of the internet and digital technologies, and the need for new methods and tools to work with or study them. These conversations have largely organized around two thematic areas of work within digital humanities and related digital practices - namely the creation of digital corpora in the form of archives and repositories, and the advancement of digital technologies and methods of research, or more specifically through the development of digital pedagogies. Drawing upon excerpts from a study on mapping digital humanities initiatives in India, and ongoing conversations on digital cultural archiving practices, this talk discussed some pertinent concerns in the field, particularly with respect to the growth of digital corpora and its intersections with teaching learning practices in arts and humanities, including the need to locate these efforts within the context of the emerging digital landscape in India, and its implications for humanities practice, scholarship and pedagogy.

Conference Agenda

For more details visit https://cis-india.org/raw/dhai-inagural-conference-2018-puthiya-purayil-sneha-keynote

New Contexts and Sites of Humanities Practice in the Digital (Paper)

sneha-pp — 2019-12-06T05:03:33Z

The ubiquitous presence of the ‘digital’ over the couple of decades has brought with it several important changes in interdisciplinary forms of research and knowledge production. Particularly in the arts and humanities, the role of digital technologies and internet has always been a rather contentious one, with more debate spurred now due to the growth of fields like humanities computing, digital humanities (henceforth DH) and cultural analytics. Even as these fields signal several shifts in scholarship, pedagogy and practice, portending a futuristic imagination of the role of technology in academia and practice on the one hand, they also reflect continuing challenges related to the digital divide, and more specifically politics around the growth and sustenance of the humanities disciplines. A specific criticism within more recent debates around the origin story of DH in fact, has been its Anglo-American framing, drawing upon a history in humanities computing and textual studies, and located within a larger neoliberal imagination of the university and academia. While this has been met with resistance from across different spaces, thus calling for more diversity and representation in the discourse, it is also reflective of the need to trace and contextualize more local forms of practice and pedagogy in the digital as efforts to address these global concerns. This essay by Puthiya Purayil Sneha draws upon excerpts from a study on the field of DH and related practices in India, to outline the diverse contexts of humanities practice with the advent of the digital and explore the developing discourse around DH in the Indian context.

This essay was published in Vol 22 No 1 (2016): SummerHill, Indian Institute of Advanced Study, Shimla. Edited by Dr. Bindu Menon. Download the essay here (PDF).

Abstract

The last couple of decades have seen an increasing prevalence of digital technologies and internet in the study and practice of arts and humanities. With the growth of fields like humanities computing, digital humanities (henceforth DH) and cultural analytics, there has been a renewed interest in the increasing role of the ‘digital’ in interdisciplinary forms of research and knowledge production. DH in particular has become a field of much interest and debate in different parts of the world, including in India. Globally, in the last two decades, there have been several efforts to organize the discourse around this field which seeks to explore various intersections between humanities and digital methods, spaces and tools1. But DH also continues to remain a bone of contention, with several perspectives on what exactly constitutes its methodology and scope, and most importantly its epistemological stake.

A specific criticism has been the Anglo-American framing of DH, located within a larger neoliberal imagination of the university and the higher education system at large. As a result, the connection of these two threads—a history of DH located in humanities computing and textual studies and its contextualization within the American university—is often represented as the history of DH. This has been met with resistance from several scholars and practitioners across the world calling for more global perspectives on the field. Drawing upon excerpts from a recently completed study on mapping the field of DH and related practices in India, this essay will attempt to outline the diverse contexts of humanities practice emerging with the digital turn, along with a reading of some of the global debates around DH to understand the discourse around the field in the Indian context.

For more details visit https://cis-india.org/raw/new-contexts-and-sites-of-humanities-practice-in-the-digital-paper