Pathways to Higher Education

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

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:

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

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.

► Follow us elsewhere

Twitter: http://twitter.com/cis_india
Twitter - Access to Knowledge: https://twitter.com/CISA2K
Twitter - Information Policy: https://twitter.com/CIS_InfoPolicy
Facebook - Access to Knowledge: https://www.facebook.com/cisa2k
E-Mail - Access to Knowledge: a2k@cis-india.org
E-Mail - Researchers at Work: raw@cis-india.org
List - Researchers at Work: https://lists.ghserv.net/mailman/listinfo/researchers

► 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/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

Digital Native: Web of Wander

nishant — 2018-06-01T00:04:51Z

The idea of travel as a way of expanding our horizon has now been made redundant.

The article was published in the Indian Express on May 20, 2018.

The promise of connected digital networks — that which we now call the internet — was to replace space with time, as the unit of our life. Space has been critical in thinking of our units of a private, personal, social, collective and political organisation. Space had defined our notions of friendship, intimacy, family, society, and sociality. It seemed like a preposterous idea at that time, about four decades ago, to imagine that space would become less relevant in configuring our sense of who we are and how we relate to the world. In the early days of the internet, when people were still working on clunky connections and text-based interfaces, this idea of proximity being replaced by temporality, was relegated to the realms of sci-fi fantasy.

Now, our friends are not defined by proximity but through Facebook algorithms. We have come to learn that we might have more in common with a person halfway across the globe than with somebody who might be living next door. We think of global news as local news, consuming faraway information in real time, and being invested in the politics of spaces we have never visited. In IT-service countries like India, entire shadow cities have been built where people define their working times, rhythms, and, even their names, based on the distant geographies they work in — even when located in the back-processing offices in Bengaluru, Gurugram, and Hyderabad. We have started thinking of information as streams of time, and, increasingly, our digital practices have been space independent as we move our life to the cloud.

And yet, we remain enslaved to the geographies of our living and the materiality of our devices. Somebody might be just a click away, but they are also not always available because of the distances in space. Information might be easily available and ready to stream, but without the context of other people sharing and making meaning of it, there might be no relevance or urgency to it. We might lose ourselves in online role-playing games and immerse in social media conversation that makes us forget where we are. But none of it has actually made space irrelevant. If anything, as we become informationally overloaded subjects, and continue to invest all our time on digital screens, space has become a premium and travel has taken on new connotations.

Once upon a time, when people talked about travel, it was a journey towards something — to discover new people, cultures, rhythms of life and ways of living. Travel carried with it a sense of purpose: to find more, learn more, explore more and enrich our lives with the experiences of diversity that the world holds for us. The presumption was that we live small and sheltered lives, and travel gifts us new horizons. This idea of travel has now been made redundant for the contemporary information subjects. At the speed of a click, we now have access to information of the world, often in real time, in ways that we could never have imagined. Our cultural references are global, our cuisine, too, is multicultural. We talk of shows and communities that are global. Travel is now just another data stream that adds to this milieu of the informationally overloaded subject.

The digital does not change travel. It does not make travel unnecessary. It doesn’t shrink the world or make it flatter. Instead, because it gives us access to the world already, it makes us ask questions of why we travel and what do we get out of it. The digital access through augmented reality, through virtual reality, through immersive media, and through connected networks, helps us ask a question again of why we travel, and subsequently, what we travel for and what we travel to. Digital travels are travels with an intention, with a purpose, and with a responsibility that makes it necessary for us to connect with the local in a new way. The digital platforms for travel – from Couchsurfing to Wikitravels, from augmented maps to TripAdvisor discussion boards — are a way of showing us the alternative that is no longer the expected brief. They are ways of finding communities, of ethical engagements and new modes of interaction where we take other roles than just being tourists, and become new subjects of critical discovery and exploring horizons with a purpose.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-may-20-2018-digital-native-web-of-wander

Digital Native: The e-wasteland of our times

nishant — 2018-05-06T03:21:49Z

How digitising isn’t necessarily a fast-track to a sustainable future.

The article was published in the Indian Express on April 22, 2018.

Digitise Everything” is the mantra of the day. Offices take pride in being paperless, hot-desking because our laptops and mobile computing devices have, more or less, become our workspaces. Governments are investing heavily in digitising archives, putting faith in the notion that digital preservation is the way forward for the future. Magazines and newspapers have had no alternative but to move into the digital realm to keep up with the new information ecosystems. Various campaigns make us believe that to be smart we need to be digital, and that it is more sustainable to have digital real estate which enables ease of access and reduced travel time and energy in engaging with different information systems.

The digital infrastructure is often presented as green, sustainable and efficient. These claims might have had some merit in the early days when computing was still exclusive and open only to a select few. The classic example that would be given within the research circles in the late ’90s would be, that in order to do historical archival research from India, a researcher would have to travel all the way to the archives of the British Library in England. The costs of travel, the energy required for the overseas journey, the finances of access that would be required to complete such research were characteristic of the pre-digital era. Now, a historian looking at the same archives through a simple broadband connection, can access this information at a fraction of the cost, speed and time.

However, it is difficult to take at face value the fact that this efficiency is sustainable in any form. As we go increasingly digital in almost all our devices, there are three massive environmental costs which are often made invisible. The first is in the sheer amount of electricity that our digital ecosystems consume. We all know the frustration that arises out of batteries dying and phones not carrying enough charge is, indeed, a harrowing experience. But at the back-end of it is an enormous power surge. The large network of service providers, surveys, information storage and distribution consumes an extraordinary amount of energy which is, generally, still dependent on fossil fuels. It is estimated that one hour of cellphone usage with data connection uses the same amount of energy that a family house uses in an entire day. Because while your device might be energy compliant and very low in emissions, the large array of the Internet of Things that needs to be in place to support your device, is an invisible energy cost that takes its tolls on the environment.

Even more than active usage, it is the storing of everything on the cloud that is, perhaps, more problematic. As we stream everything on Netflix, Spotify and YouTube, we have to realise that all this information is being stored in huge data centres powered by massive electricity sources to keep it all alive. The energy cost of our digital histories is almost impossible to compute in environmental measures.

The third big problem that we often don’t recognise is our obsession with updating our devices. We throw and exchange our electronic devices at the blink of a trend. Mostly, older phones and laptops are not recycled but broken down into e-waste. Huge landfills are now the graveyards of old electronics which have components that cannot be recycled, and have elements that are no longer useful. Most of these electronic devices are made with metals and precious components that are mined at huge environmental costs.

I was recently at a conference where we were given books as mementos. One of the delegates jokingly exclaimed, “Why am I being given a dead-tree object?” referring to the pages of the book and the trees that must have been felled to make the book. It was telling that he didn’t realise that his ebook, loaded on his tablet, probably killed more trees than that one physical book, which will lend itself to recycling more easily than his tablet would.

For more details visit https://cis-india.org/raw/digital-native-the-e-wasteland-of-our-times

Digital Native: Delete Facebook?

nishant — 2018-05-06T03:08:25Z

You can check out any time you like, but you can never leave.

The article was published in Indian Express on April 8, 2018.

One fine day, we all woke up and were told that Facebook sold our data to Cambridge Analytica and then they made dastardly profiles of us to target us with advertisement and political propaganda, so, we made a beeline for #DeleteFacebook. The most surprising part about the expose is how much of a non-event it is. We have been warned, at least since the Edward Snowden revelations, if not earlier, that our data is the new oil, coal and gold. It is being used as a resource, it is being mined from our everyday digital transactions, and it is precious because it can result in a massive social engineering without our consent or knowledge. Ever since Facebook started expanding its domain from being a friends-poke-friends-with-livestock website, we have been warned that the ambition of Facebook was never to connect you with your friends but to be your friend.

Time and again, we have been told that the sapient Facebook algorithm remembers everything you say and do, anticipates all your future needs, and listens to the most banal litany of your life. More than your mom, your partner or your shrink, it’s the Facebook algorithm which is interested in all your quotidian uselessness. It is not the stranger who accesses your post that should worry you. The biggest perpetrator of privacy violations on Facebook is Facebook itself. There is good reason why a company that offers its prime products for free is valuated as one of the richest corporations in the world. The product of Facebook – it has always been known – is us.

Why, then, are we suddenly taken aback at the fact that Facebook sold us? And while we are sharing our thoughts (ironically on Facebook) about deleting our profiles, the question that remains is this: How much of your digital life are you willing to erase? Because, and I am sorry if this pricks your filter bubble, Facebook’s problem is not really a Facebook problem. It is almost the entire World Wide Web, where we lost the battle for data ownership and platform openness more than two decades ago. Name one privately owned free service that you use on the internet and I will show you the section in its “terms and services” where you have surrendered your data. In fact, you can’t even find government services, tied up with their private partners, where your data is safe and stored in privacy vaults where it won’t be abused.

It is time to realise that the popular ’90s meme “All your base are belong to us” is the lived reality of our digital lives. As we forego ownership for convenience, as our governments sold our sovereignty for profits, and as digital corporations became behemoths that now have the capacity to challenge and write our constitutional and fundamental rights, we are waking up to a battle that has already been fought and resolved. A large part of our physical hardware to access the internet is privately owned. This means that almost all our PCs, tablets, phones, servers are owned and open to exploitation by private companies. Every time your phone does an automatic update or your PC goes into house-cleaning mode, you have to realise that you are being stored, somewhere in the cloud in ways that you cannot imagine.

It is tiring to hear this alarm and panic around Facebook’s data trading. Not only is it legal, it is something that has been happening for a while, most of us have been aware of it, and we have resolutely ignored it because, you know, cute cats. If somebody tells you that they are against privately owned physical property and are going to start a revolution to take away all private property and make it equally shared with the public, you would laugh at them because they are arriving at the battle scene after the war is over. This digital wokeness trend to #DeleteFacebook is the digital equivalent of that moment. If you want to fight, fight the governments and nations who can still protect us. Participate in conversations around Internet governance. Take responsibility to educate yourself about the politics of how the digital world operates. But stop trying to feel virtuous because you pulled out of a social media network, pretending that that is the end of the problem.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-april-8-2018-digital-native-delete-facebook

Making Humanities in the Digital: Embodiment and Framing in Bichitra and Indiancine.ma

sneha-pp — 2018-06-25T12:50:36Z

The growth of the internet and digital technologies in the last couple of decades, and the emergence of new ‘digital objects’ of enquiry has led to a rethinking of research methods across disciplines as well as innovative modes of creative practice. This chapter authored by Puthiya Purayil Sneha (published in 'Making Things and Drawing Boundaries: Experiments in the Digital Humanities' edited by Jentery Sayers) discusses some of the questions that arise around the processes by which digital objects are ‘made’ and made available for arts and humanities research and practice, by drawing on recent work in text and film archival initiatives in India.

Through an exploration of an online film archive, Indiancine.ma, and a digital variorum of Rabindranath Tagore’s works, Bichitra, developed at Jadavpur University, Kolkata, the chapter engages with the processes of making and studying digital objects as creative and analytical, affective, and embodied. Drawing also on observations from a study on mapping digital humanities work in India, the chapter explores conceptual and material processes of the digital to understand how they affect research and practice in the humanities. These also allow for a new perspectives to understand the condition of digitality we inhabit today, as well as the possibilities it offers for the humanities.

This chapter authored by Puthiya Purayil Sneha was published in Making Things and Drawing Boundaries: Experiments in the Digital Humanities (2017), edited by Jentery Sayers, University of Minnesota Press, Minneapolis, London.

For more details visit https://cis-india.org/raw/making-humanities-in-the-digital-embodiment-and-framing-in-bichitra-and-indiancine.ma

Designing Urban Nervous Systems

ambika — 2018-04-20T05:28:32Z

Dr. Anupam Saraph will be holding a talk on 'Designing urban nervous systems' at the CIS on Tuesday, March 27, 2018 at 3:30 p.m. The talk will revolve around looking at cities as living organisms, with nervous systems at the center of their being.

Dr. Anupam Saraph

Dr. Saraph is a future designer and an expert on complex systems. He holds a PhD in designing sustainable systems from the faculty of Mathematics and Natural Sciences of the Rijksuniversiteit Groningen, the Netherlands. He has worked on building digital governance solutions and sustainable and resilient organizations with government and civil society organizations.

For more details visit https://cis-india.org/raw/designing-urban-nervous-system

Digital Native: A new road to justice

nishant — 2018-03-25T03:44:34Z

Making the List takes courage and strength. It involves the formation of a new collective of care.

The article was published in the Indian Express on March 25, 2018.

I want to tell you today about an incredible and inspiring young woman — let us call her Hope, because that is the pseudonym she uses online, in order to talk about the current state of digital activism in the face of #MeToo movements and #List politics.

I first met Hope in South Africa. She joined a series of workshops we were conducting on digital natives around online activism, and she was 19 at the time. In one of the conversations, she recounted the story that pushed her into activism. It was the gruesome story of a fellow student in school, who was raped and sexually abused by four other male students in the school. The men used their cellphones to record this act on school campus. The young survivor, traumatised by the incident, did not want to make the names of the perpetrators public or confront them by identifying them. The videos that emerged did not show the faces of the four young men. And the authorities, in the school, and in regulation, kept silent in the face of viral outrage online.

When the people responsible for justice abdicated their responsibilities, young people, including students in the school, decided to take matters in their own hands. They conducted digital forensic investigations on the videos to trace them back to the devices and identities. They crowdsourced identification of the four young men involved by analysing voices, marks, mannerisms, and bodies. The four men were publicly named in an online list. Hope was a part of this group. She told us that it took the courage and collective care of more than 10,000 people to finally bring these abusers to public light and, eventually, to justice. She also told us that when her core group started these activities of naming, they were threatened, bullied, coerced and persecuted by others defending the men. Every time they tried to bring the matter to light, they were blocked, harassed and attacked.

To name names, and to ask that they be brought to justice, seemed like an impossible thing. Any attempt at translating the shadow knowledge of whisper groups from human memory to digital storage met with resistance. Even when the case went to court, the young women who mobilised the organisation of this entire online movement were questioned and chastised for being vigilantes. Hope and her community were first questioned about their integrity, and later dismissed as clicktivists who don’t do any real work. The questioning came from authorities who felt pressured into taking up something that they would rather remain silent about. The dismissal came from traditional civil society organisations that remained excluded from this process and refused to accept the validity and the critical role that these young people play in transforming how we live.

That was in 2009. It is disheartening and alarming that these approaches that seek to silence young people who want change persist in 2018. Last year, we saw the emergence of the list in the wake of the global #metoo context. Even when the first names were made public, the authorities tried to dismiss it because it had no credibility, and there were traditional groups that sought to silence it because it did not follow their established processes of intervention making in the field of sexual abuse. There are many troubles with the list — it sometimes flattens out the entire landscape of abuse and does not qualify the intensities that mark abuse in all its variety. It doesn’t allow us to understand that abuse is a genre and there are multiple forms of it which do not only take the form of physical sexual violence. It does not allow for negotiation and commits to memory the names which might be, perhaps, undeserving of the negative attention.

And yet, we need to recognise, that the very act of making the list is one of courage and strength. It is not an individual attempt but the formation of a new collective of care. And just like other forms of digital organisation and activism, it has invisible labour, often performed by women, that remains unacknowledged. To dismiss the listmakers as finger-tip activists is to betray the ignorance and insecurity that one faces when confronted with new modes of direct action, informal collectives that digital networks produce. The list will continue to be a problem, and it will only do what lists can do — bring to light things that are being erased or forgotten. But to deny legitimacy or credibility to the list-making; and, hence, to negate the physical and affective labour behind such lists that can make people accountable — if not offer total justice — is a kind of abuse of power that needs to be questioned and called out.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-march-25-2018-digital-native-a-new-road-to-justice

Digital native: Our lonely connected lives

nishant — 2018-03-25T03:40:33Z

The article was published in the Indian Express on March 11, 2018

It is time for us to introduce the idea of Schrodinger’s Loneliness. Because one of the biggest threats and promises of digitally-networked lives is loneliness. When you are online, you are connected and alone at the same time. Technology utopias are premised on the idea that greater connectivity will lead to greater collectivity, and time and again, they have been proven right. New forms of socially mediated communication and technologies have led to the formation of unprecedented communities and networks at personal and global scales. For voices, identities, and bodies who were always silenced, discriminated against or punished, the digital web has found a space of respite, of belonging, and of organising. We have witnessed more acts of speaking up, calling out, and resistance across the globe as old voices find new channels of communication and find solidarity in their coming together.

Technology dystopias, simultaneously, have also painted terrifying pictures of human loneliness amplified by the digital isolation that often gets celebrated as personalisation. Stories emerge of people being bullied, silenced, and excluded from the digital webs, often ending in fatal consequences as the final promise of the web as an emancipatory space fails. The Black Mirror-like predictions show that under the aegis of anonymous action and alienated interaction, some of the darkest and most depraved human actions and fantasies emerge. We have now seen that those who cannot bear the burden of the digital lightness of being often find themselves burdened under the heavy cloaks of loneliness. And this loneliness often gets exacerbated because so many of our digital interactions which give the impression of connection, are actually transactions supported and fueled by shallow, illusionary intimacy.

Even as the UK last month announced the appointment of Minister of Loneliness, which sounds more like the title of the next Arundhati Roy novel, it is worth examining why we are so alone in the age of hyperconnectivity. In his provocative science fiction series called the Three Body Problem, Chinese author Cixin Liu had proposed a sociology for the cosmic worlds. Liu suggested that the universe is such a dark space of competing resources that loneliness — the hiding from others, and not letting them know that you exist — is a primary survival instinct. To connect is to bear the risk of attack, infection, and annihilation.

Liu’s science fiction proposition might only bear corroboration at the moment of extra terrestrial interaction in some unforeseen future, but it does open up an interesting proposition: When we choose to be alone and celebrate loneliness as our default. It is an indication not just of a personal choice or problem but a symptom of the fact that increasingly we are building hostile and dark societies where the best survival option is to disconnect. Perhaps, the digital solitude that we seek and the networked loneliness that we seem to be sliding into, is not just about the temptations and seductions of living with algorithms and interfacing with virtual reality. Maybe, it is also a sign that the digital worlds that we are building are a response to the increasingly difficult universes that we live in.

Despite the emergence of the global web and the promises of equity, equality, fairness, and justice that have long been mounted on technologisation, we do witness a world where the predators and hunters far outnumber the hunted. While digital networks have brought out a fascinating possibility of organised solidarity, they have also created alarming expressions of anger, hatred and xenophobia around the world. In the supreme moment of fake truth politics enabled by the filter bubbles of manipulative algorithms owned by profiteering companies and governments, the world seems to be balanced on the sine curve of a silicon chip. Across the world, we see the rise of fascist governments and expressions of hatred, where people are lynched to death by power hungry vigilantes, and communities are dislocated by resource-hunting corporations. Global populations are experiencing poverty, hunger, and an erosion of foundational human rights even as they get unfettered access to digital technologies. As IT companies surpass the economic and political strengths of nation states, we see new violations and new strategies of manipulation without accountability and safeguards.

The rise of the digital has not just been the moment of resistance, it has been a coup. The world as we know it has not only changed, but it has been replaced, and in this new version of the rebooted world, the user is perhaps the most disenfranchised and precarious. It is not really a wonder that being disconnected might be the last chance for survival.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-march-11-2018-digital-native-our-lonely-connected-lives

Digital Native: AI Manifesto

nishant — 2018-03-17T11:02:55Z

Our intention and government action will determine our relationship with AI.

The article was published in the Indian Express on February 25, 2018.

There was a time when artificial intelligence was a thing of the future. We had fantasy-filled projections of AI that would assist, serve, augment, and amplify human actions at an unprecedented scale and speed. We dreamt of autonomous machines performing tasks to serve human intention and simplify our lives. The science-fiction future that our past once imagined has become the present that we live in. It is true that we haven’t quite cracked the code on organising equitable and fair societies because of the rise of the machines — quite the contrary — but we have definitely become accustomed to living with AI.

Last week, Prime Minister Narendra Modi opened a new research institute for the development of artificial intelligence in Kalina, Maharashtra. In his opening speech, keeping in tune with the ‘Make in India’ campaign that we have been building Digital India dreams on, Modi declared that AI and automation are the new leaps of technology that will transform human race, and that it is important for India to invest in these technologies. In a speech that was largely a political on-brand messaging of local jobs and more investment in digitisation, there was one statement that stood out for me: “It is our intention that will determine outcomes of AI”, said Modi, as he argued for an AI that will help reconcile and diminish the differences in our societies.

This centring of human intention as critical to the future of artificial intelligence has been missing in too many techno-centric views, which often think of AI as purely a technological evolution. The past decade has shown us enough examples that AI is anything but. Image recognition AI applications have shown their racial biases and tagged non-white faces as animals; the same application has also been used to silence protestors by identifying them in crowds and reporting them to authoritarian governments.

Predictive AI smart city applications have shown a preference towards communities in power, and have affected property rates based on segregation and zoning. Companion AI like Siri and Alexa still struggle to interact with non-standard accents, while companion smart devices like refrigerators and TVs have become gateways for hacking and infecting networks with viruses. AI has triggered seismic collapses in the stock market and rendered more volatile the valuations of new cryptocurrencies like Bitcoin. Despite the proof that AI is not only informed but also constrained by human expression, desire, and intention, the Elon Muskian techno-futurism holds sway.

Modi’s lucid recognition of AI as led by human interventions is a welcome break from the otherwise breathless investments that nations, including India, have been making in the development of AI neural learning networks and algorithms. I was surprised that the Prime Minister struck this note of caution and gave us the direction that all AI cannot be good unto itself. We will need to find an ethical code that determines AI for social good, and that the measure of the AI will be in its service of the human intention.

While I applaud this critical stance, I still wonder, then, why there have been no attempts to “walk this talk”. Across the world, as countries invest in AI development, many of them have simultaneously developed ministries, committees, and communities to examine, question and bring out a manifesto for what artificial intelligence can and cannot do. In Japan, a ministry works on developing a framework of artificial intelligence for social good. In China, there are ongoing conversations about ethical conduct of AI. In Singapore, AI standards include ethical checks and balances that ensure that it cannot be used for rogue purposes. In India, however, when it comes to these critical public conversations, there has been a vacuum. Even in systems like Aadhaar, which have now continually been critiqued for being invasive, there is very little attention paid to conditions of privacy, safety, and social good.

I know that we are still in the emergent phase of AI, and even more nascent in India. However, I take hope in Modi’s words that, for once, the government will understand ethics, social justice interventions and designs to be as critical to AI development as innovation and technology hubs; and, hopefully, there will be resources and thought invested in building a manifesto for living with AI.

For more details visit https://cis-india.org/raw/indian-express-nishant-shah-february-25-2018-digital-native-ai-manifesto

Research Symposium on Digital Transitions in Cultural and Creative Industries in India, New Delhi, Feb 27-28

sumandro — 2018-02-26T11:04:24Z

It is our privilege to collaborate with LabEx ICCA (Université Paris 13), UNESCO New Delhi, Centre for Social Sciences and Humanities (CSH), and Centre d'études de l'Inde et de l'Asie du Sud (CEIAS), to organise a Research Symposium on Digital Transitions in Cultural and Creative Industries in India. The symposium gathers researchers and practitioners engaging with the changing landscape of cultural and creative industries in India in the context of the rapid expansion of digital technologies and social media. We invite you to join us for a critical exploration of the prevalent discourse around cultural and creative industries, to identify what could be the different forms of digital creative and cultural industries developing in India, and how they problematise the questions of cultural expression, knowledge production, creativity, and labour.

Venue: Conference Room, UNESCO New Delhi, 1 San Martin Marg, Chanakyapuri, New Delhi, 110021 (Note: Please bring your identity document to enter the UNESCO premises)

RSVP: Registration is closed

Booklet: Download (PDF)

Programme: Download (PDF)

Poster: Download (PNG)

Organisers: LabEx ICCA, Université Paris 13, UNESCO New Delhi, Centre for Social Sciences and Humanities (CSH), Centre d'études de l'Inde et de l'Asie du Sud (CEIAS), and the Centre for Internet and Society (CIS), India

Concept Note

Digital technologies involve, accompany and provoke changes in the structuring of industrial sectors. How are they more particularly transforming the creation, production, distribution processes in cultural and creative industries? What are reconfigurations and challenges associated with the rise in power of actors from the industries of communication and information? What are the new stakeholder strategies, economic models and power relationships involved? Does digital have the effect of empowering the smallest actors / self-employed / freelancers or on the contrary does it allow large players to relieve themselves of the promotion, production costs on individual creator?

A growing interest in fields such as digital humanities, new media, digital cultures and the Galleries, Libraries, Archives and Museums (GLAM) sector is another important development here. The rise of a number of digital initiatives in arts and humanities practice, research and teaching has also brought up significantly the question of new skills or expertise required in these fields. The need for digital literacy and ‘re-skilling’ to adapt to new forms of arts and humanities practice in a digital environment has often come with much criticism, as it is viewed as an effort towards vocationalisation and professionalization of these disciplines, a result of the changing mandates of the university and higher education in general. How do we then productively engage with these questions of skill, expertise and labour that goes into the building of new digital industries, which are often located within and at the periphery of academia and creative practices? Importantly, how can concerns about a perceived conflict of creativity and industry be addressed as these transformations take place rapidly with the advent of the digital is an important point of focus.

A critical exploration of the prevalent discourse around creative industries would offer ways of identifying what could be the different forms of digital creative and cultural industries developing in India, and how they problematize for us questions of cultural expression, knowledge production, creativity and labour. The conflation and overlap of both ‘cultural’ and ‘creative industries’ and the location of these terms within a larger discourse around policy, economic development, livelihoods and rights, takes on different dimensions post the digital turn. In the context of initiatives like Digital India, and efforts to consolidate an IPR regime, the implications of policy reforms for creative work, especially that performed within informal/underground economies and in the cultural heritage sector are many. These discussions would inform and draw from the ongoing efforts in fostering of a digital economy in India, and the many ways in which it determines cultural production in the rest of the world.

Topics that will be addressed at the symposium include, but are not restricted to:

- Digital turns and transformations in cultural and creative industries

- Media infrastructure, digital platforms, and changing landscape of actors

- Digital transitions in the Indian news industry

- Online/offline lives of creative industries and media consumption

Presented by the Labex ICCA and the Center for Internet and Society (CIS), the symposium will gather Indian, French, and international specialists in the cultural industries, new media and technology, information and communication sciences, and social sciences but also professionals and industrial actors in the cultural and artistic sectors. The event is driven an ambition to promote the creation of an interdisciplinary and inter-institutional Franco-Indian research network to initiate, develop and share research on cultural industries in India and more widely in South Asia.

Organising Committee

- Christine Ithurbide (LabEx ICCA, Université Paris 13 / CSH)

- Philippe Bouquillion (LabEx ICCA, Université Paris 13)

- Vibodh Parthasarathi (Jamia Millia Islamia)

- Sumandro Chattapadhyay (The Centre for Internet and Society)

- Puthiya Purayil Sneha (The Centre for Internet and Society)

Symposium Programme (Draft)

First Day – Tuesday, February 27, 2018

10:00-10:30
Tea and Coffee

10:30-11:00
Welcoming Address
Snigdha Bisht (UNESCO Cultural Department)
Introductions
Shailendra Sigdel (UNESCO Institute for Statistics), Christine Ithurbide (LabEx ICCA / CSH), and Vibodh Parthasarathi (Jamia Millia Islamia)

11:00-12:30
Session 1: Digital Opportunities and Challenges in the Cultural Industries
Speakers: Tanishka Kachru (National Institute of Design, Ahmedabad), Akshaya Kumar (IIT Indore), and Vivan Sharan (KOAN Advisory)
Chair: Christine Ithurbide (LabEx ICCA / CSH)

12:30-13:30
Lunch

13:30-15:00
Session 2: Digital Transitions in the News Landscape
Speakers: Zeenab Aneez (Freelance Journalist), Ravichandran Bathran (Dalit Camera), and Franck Rebillard (University of Paris 3 – Sorbonne Nouvelle and Labex ICCA)
Chair: Vibodh Parthasarathi (Jamia Millia Islamia)

15:00-15:30
Tea and Coffee

15:30-17:00
Session 3: Technology, Creativity, and (Re)Skilling
Speakers: Padmini Ray Murray (Srishti School of Art Design and Technology), Sneha Raghavan (Asia Art Archive), and Xenia Zeiler (University of Helsinki)
Chair: Puthiya Purayil Sneha (The Centre for Internet and Society)

Second Day – Wednesday, February 28, 2018

10:00-10:30
Tea and Coffee

10:30-12:30
Session 4: Digital Platforms and Media Distribution
Speakers: Narendra Ganesh (KPMG), Mae Thomas (Maed in India), Philippe Bouquillion (Université Paris 13 / LabEx ICCA), and Nikhil Pahwa (Medianama)
Chair: Sumandro Chattapadhyay (The Centre for Internet and Society)

12:30-13:30
Lunch

13:30-15:00
Session 5: Copyright, Creative Content, and Rights of Performers
Speakers: Nandita Saikia (Lawyer), Anubha Sinha (The Centre for Internet and Society), and Manojna Yeluri (Artistik License)
Chair: Neha Paliwal (Sahapedia)

15:00-15:30
Tea and Coffee

15:30-17:00
Session 6: Technologies of Aesthetic Imagi/nation
Speakers: Farrah Miranda (Artists), Rashmi Munikempanna (Artist), Swati Janu (Architect), and Tara Atluri (Writer, Researcher, Artist)
Chair: Tara Atluri (Writer, Researcher, Artist)

17:00-18:00
Concluding Remarks
Speakers: Christine Ithurbide (LabEx ICCA / CSH), Neha Paliwal (Sahapedia), Philippe Bouquillion (Université Paris 13 / LabEx ICCA), Puthiya Purayil Sneha (The Centre for Internet and Society), Tara Atluri (Writer, Researcher, Artist), and Vibodh Parthasarathi (Jamia Millia Islamia)
Chair: Sumandro Chattapadhyay (The Centre for Internet and Society)

Location of Venue

For more details visit https://cis-india.org/raw/digital-transitions-in-cultural-and-creative-industries-in-india-symposium-2018

Internet Researchers' Conference 2018 (IRC18): Offline, February 22-24, Sambhaavnaa Institute

sumandro — 2018-07-02T18:30:52Z

We are proud to announce that the third edition of the Internet Researchers' Conference series will be held at the Sambhaavnaa Institute, Kandbari (Himachal Pradesh) during February 22-24, 2018. This annual conference series was initiated by the Researchers@Work (RAW) programme at CIS in 2016 to gather researchers, academic or otherwise, studying internet in/from India to congregate, share insights and tensions, and chart the ways forward. The *offline* is the theme of the 2018 edition of the conference (IRC18), and the conference agenda will be shaped by nine sessions selected by all the teams that submitted session proposals, and an independent paper track consisting of six presentations.

Venue: Sambhaavnaa Institute, Kandbari, Palampur, Himachal Pradesh, 176061

Travel Information: Getting to Sambhaavnaa (Sambhaavnaa Institute)

Weather in Kandbari: 10°-20°c with possibility of light shower (AccuWeather)

Registration: RSVP (Google Drive)

Agenda: Conference Programme (Google Drive)

Poster: Download (JPG)

IRC18: 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.

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.

For the third edition of the Internet Researchers’ Conference (IRC18), we invite participants to critically discuss the *offline*. We invite sessions that present or propose academic, applied, creative, or technical works that explore social, economic, cultural, political, infrastructural, or aesthetic dimensions of the *offline*.

Sessions

#OnlineGovernanceOfflineGovernment - Mohammad Javed Alam and Suman Mandal - Session Details

#WomenInTech - Priyanka Chaudhuri and Tripti Jain - Session Details

#Cyberflesh - Akriti Rastogi, Ishani Dey, and Sagorika Singha - Session Details

#RethinkingTheVirtualPublic - Daisy Barman and Aamir Qayoom - Session Details

#FeminismIRL - Mamatha Karollil, the SIVE Collective, and Tara Atluri - Session Details

#ILoveYou - Dhiren Borisa and Dhrubo Jyoti - Session Details

#CollectionAndIdentity - Ravi Shukla, Rajiv Mishra, and Mrutyunjay Mishra - Session Details

#FollowUsOffline - Dinesh, Farah Yameen, Afrah Shafiq, and Bhanu Prakash GS - Session Details

#OfSiegesAndShutdowns - Chinmayi S. K. and Rohini Lakshané - Session Details

Papers

Slow journalism and the temporalities of the offline - Akshata Pai - Paper Abstract

Campus campaigns: User perceptions in pre-digital and digital eras - Arjun Ghosh - Paper Abstract

The many lives of food: Blogs to books and back - Dhrupadi Chattopadhyay - Paper Abstract

Feminism in digital age - Putul Sathe - Paper Abstract

Marathi literary criticism in the era of social media - Rajashree Patil - Paper Abstract

Taking open science offline - Shreyashi Ray - Paper Abstract

About the IRC Series

The Researchers at Work (RAW) programme at the Centre for Internet and Society (CIS) initiated the Internet Researchers' Conference (IRC) series to address these concerns, and to create an annual temporary space in India, for internet researchers to gather and share experiences.

The IRC series is driven by the following interests:

creating discussion spaces for researchers and practitioners studying internet in India and in other comparable regions,
foregrounding the multiplicity, hierarchies, tensions, and urgencies of the digital sites and users in India, accounting for the various layers, conceptual and material, of experiences and usages of internet and networked digital media in India, and
exploring and practicing new modes of research and documentation necessitated by new (digital) objects of power/knowledge.

The first edition of the Internet Researchers' Conference series was held in February 2016. It was hosted by the Centre for Political Studies at Jawaharlal Nehru University, and was supported by the CSCS Digital Innovation Fund. The second Internet Researchers' Conference was organised in partnership with the Centre for Information Technology and Public Policy (CITAPP) at the International Institute of Information Technology Bangalore (IIIT-B) campus on March 03-05, 2017.

For more details visit https://cis-india.org/raw/irc18