Pathways to Higher Education
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Accessible Broadcasting in India
https://cis-india.org/accessibility/blog/accessible-broadcasting-in-india
<b>The abridged version of International Telecommunication Union's "Making Television Accessible" Report which we published last year has been broadened in scope and is now called "Accessible Broadcasting in India" report.</b>
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<p>This is an updated version of the draft that was first put up for comments on October 8, 2012. <a class="external-link" href="http://www.itu.int/ITU-D/sis/PwDs/Documents/ITU-G3ict Making_TV_Accessible_Report_November_2011.pdf">Read</a> the full report published by ITU.</p>
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<h2>Executive Summary</h2>
<p style="text-align: justify; ">Television and Radio are mediums to inform, educate and entertain. Sitting down at the end of the day and turning on the TV or radio is a rather involuntary task for many. They have become part of the fabric of almost every Indian’s life. However, there are a significant number of people in India who are unable to enjoy TV or Radio.</p>
<p style="text-align: justify; ">Television and Radio technologies have advanced at a rapid pace but accessibility of TV and Radio in India has been a persistent problem. Being mediums that are consumed through sight and sound, those with impairments in these two areas have found TV viewing and radio listening difficult or impossible. Not much progress has been made in the area of Accessible Broadcasting since the introduction of the TV “Weekly News Bulletin for the hearing impaired” in 1987.</p>
<p style="text-align: justify; ">The purpose of this report<i> </i>is to provide information to Indian policymakers about various TV and Radio Accessibility options available, best practices followed internationally and suggest recommendations for a brighter future in the area of Accessible Broadcasting.</p>
<p><b>This report is based on ITU’s “Making Television Accessible Report” (November 2011) by Peter Olaf Looms, Chairman ITU-T Focus Group on Audiovisual Media Accessibility. It has been adapted especially to cater to the needs and interests of India. We’d like to thank ITU for the use of this report and Peter Olaf Looms for his inputs to this abridged version. </b></p>
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<p>This abridged report specifically covers:</p>
<ul>
<li> TV Accessibility Options</li>
<li>Costs Involved & Bandwidth Requirements</li>
<li>Best Practices followed internationally</li>
<li>Radio Accessibility Options</li>
<li>Recommendations.</li>
</ul>
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<p><a href="https://cis-india.org/accessibility/blog/accessible-broadcasting-in-india.pdf" class="internal-link">Download the abridged report</a></p>
<p>
For more details visit <a href='https://cis-india.org/accessibility/blog/accessible-broadcasting-in-india'>https://cis-india.org/accessibility/blog/accessible-broadcasting-in-india</a>
</p>
No publishersrividyaFeaturedAccessibility2013-01-28T05:28:38ZBlog EntryA Question of Digital Humanities
https://cis-india.org/raw/a-question-of-digital-humanities
<b>An extended survey of digital initiatives in arts and humanities practices in India was undertaken during the last year. Provocatively called 'mapping digital humanities in India', this enquiry began with the term 'digital humanities' itself, as a 'found' name for which one needs to excavate some meaning, context, and location in India at the present moment. Instead of importing this term to describe practices taking place in this country - especially when the term itself is relatively unstable and undefined even in the Anglo-American context - what I chose to do was to take a few steps back, and outline a few questions/conflicts that the digital practitioners in arts and humanities disciplines are grappling with. The final report of this study will be published serially. This is the second among seven sections. </b>
<p> </p>
<h2>Sections</h2>
<p>01. <a href="http://cis-india.org/raw/digital-humanities-in-india">Digital Humanities in India?</a></p>
<p>02. <strong>A Question of Digital Humanities</strong></p>
<p>03. <a href="http://cis-india.org/raw/reading-from-a-distance-data-as-text">Reading from a Distance – Data as Text</a></p>
<p>04. <a href="http://cis-india.org/raw/the-infrastructure-turn-in-the-humanities">The Infrastructure Turn in the Humanities</a></p>
<p>05. <a href="http://cis-india.org/raw/living-in-the-archival-moment">Living in the Archival Moment</a></p>
<p>06. <a href="http://cis-india.org/raw/new-modes-and-sites-of-humanities-practice">New Modes and Sites of Humanities Practice</a></p>
<p>07. <a href="http://cis-india.org/raw/digital-humanities-in-india-concluding-thoughts">Digital Humanities in India – Concluding Thoughts</a></p>
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<p>The 'digital turn' has been one of the significant changes in interdisciplinary research and scholarship in the last couple of decades. The advent of new digital technologies and growth of networked environments have led to a rethinking of the traditional processes of knowledge gathering and production, across an array of fields and disciplinary areas. DH has emerged as yet another manifestation of what in essence is this changing relationship between technologies and the human being or subject. The nature and processes of information, scholarship and learning, now produced or mediated by digital tools, methods or spaces have formed the crux of the DH discourse as it has emerged in different parts of the world so far. It has been variously called a phenomenon, field, discipline and a set of convergent practices – all of which are located at and/or try to understand the interaction between digital technologies and humanities practice and scholarship. DH in the Anglo-American context has seen several changes – from an early phase of vast archival initiatives and digitisation projects, to now exploring the role of big data and cultural analytics in literary criticism. Some of the early scholarship in the field illustrate the problems with defining and locating it within specific disciplinary formations, as the research objects, methods and locations of DH work cut across everything from the archive to the laboratory and social networking platforms. Largely interpreted as a way to explore the intersection of information technology and humanities, DH is grown to become an interdisciplinary field of research and practice today. However, DH is also clearly being posited as a site of contestation – what is perceived as doing away with or reinventing certain norms of traditional humanities research and scholarship. As a result it has largely been framed within the existing narrative of a crisis in the humanities, highlighting the more prominent role of technology which is now expected to resolve in some way questions of relevance and authority that seem to have become central to the continued existence and practice of the humanities in its conventional forms.</p>
<p> </p>
<h2>The Problem of Definition</h2>
<p>The question of what is DH has been asked many times, and in different ways. Most scholars have differentiated between two waves or types of DH – the first is that of using computational tools to do traditional humanities research, while the second looks at the 'digital' itself as integral to humanistic enquiry <strong>[1]</strong>. However as is apparent in the existing discourse, the problem of definition still persists. As a field, method or practice, is it a found term that has now been appropriated in various forms and by various disciplines, or is it helping us reconfigure questions of the humanities by making available, through advancements in technology, a new digital object or a domain of enquiry that previously was unavailable to us? These and others will continue to remain questions <em>for</em> the digital humanities, but it would be important to first examine what would be the question/s <em>of</em> digital humanities. Dave Parry summarises to some extent these different contentions to a definition of the field when he suggests that "what is at stake here is not the object of study or even epistemology, but rather ontology. The digital changes what it means to be human, and by extension what it means to study the humanities." (Parry 2012)</p>
<p>Some speculation on the larger premise of the field, with specific reference to its emergence in India is what I hope to chart out in this report. This is not in itself an attempt at a definition, but sketching out a domain of enquiry by mapping the field with respect to work being done in the Indian context. In doing so these propositions will assume one or the other (if not all three) of these following suggested threads or modes of thought, which will also inform larger concerns of the DH work at CIS:</p>
<ol>
<li>The first is the inherited separation of technology and the humanities and therefore the existing tenuous relationship between the two fields. As is apparent in the nomenclature itself, there seems to be a bringing together of what seem to have been essentially two separate domains of knowledge. However, the humanities and technology have a rather chequered history together, which one could locate with the beginning of print culture. As Adrian Johns points out in the <em>Nature of the book</em>, "any printed book is, as a matter of fact, both the product of one complex set of social and technological processes and the beginning of another" (Johns 1998:3). The larger imagination of humanities as text-based disciplines can be located in a sense in the rise of printing, literacy and textual scholarship. While the book itself seems to have made a comfortable transition into the digital realm, the process of this transition, the channels of circulation and distribution of information as objects of study have been relegated to certain disciplinary concerns, thus obfuscating and making invisible this 'technologised history' of the humanities. Can DH therefore be an attempt to uncover such a history and bridge these knowledge gaps would be a question here?<br />
<br /></li>
<li>The distance between the practice and the subject. How does one identify with DH practice? While many people engage with what seem to be core DH concerns, they are not all 'digital humanists' or do not identify themselves by the term. While at one level the problem is still that of definition and taxonomy – what is or is not DH – at another level it is also about the nature of subjectivity produced in such practice – whether it has one of its own or is still entrenched in other disciplinary formations, as is the case with most DH research today. This is apparent in the emphasis on processes and tools in DH– where the practice or method seems to have emerged before the theoretical or epistemological framework. One may also connect this to the larger discourse on the emergence of the techno-social subject <strong>[2]</strong> as an identity meditated by digital and new media technologies, wherein technology is central to the practices that engender this subjectivity.<br />
<br /></li>
<li>Tying back to the first question is also the notion of a conflict between the humanities and DH. This comes with the perception of DH being a version 2.0 of the traditional humanities, a result of the existing narrative of crisis and the need for the humanities disciplines to reinvent themselves to remain relevant in the present context, and one way to do this is by becoming amenable to the use of computing tools. DH has emerged as one way to mediate between the humanities and the changes that are imminent with digital technologies, but it may not or even need not take up the task of trying to establish a teleological connection between the two. The theoretical pursuits of both may be different but deeply related, and this is one manner of approaching DH as a field or domain of enquiry; the point of intersection or conflict would be where new questions emerge. This narrative is also located within a larger framing of DH in terms of addressing the concerns of the labour market, and the fear of the humanities being displaced or replaced as a result. Parry’s objective of studying DH works with and tries to address this particular formulation of the field.</li></ol>
<p>Locating these concerns in India, where the field of DH is still at an incipient stage comes with a multitude of questions. For one the digital divide still persists to a large extent in India, and is at different levels due to the complexity of linguistic and social conditions of technological advancement. It is difficult locate a field that is so premised on technology in such a varied context. Secondly, the existing discourse on DH still draws upon, to a large extent, the given history of the term which renders it inaccessible to certain groups or classes of people in the global South. Another issue which is not specifically Indian but can be seen more explicitly in this context is the somewhat uncritical way in which technology itself is imagined. In most spaces, technology is still understood as either ‘facilitating’ something, either a specific kind of research enquiry or as a tool - a means to an end, and as being value or culture neutral. However, if we are to imagine the digital as a condition of being as Parry says, then technology too cannot be relegated to being a means to an end. Bruno Latour indicates the same when he says "Technology is everywhere, since the term applies to a regime of enunciation, or, to put it another way, to a mode of existence, a particular form of exploring existence, a particular form of the exploration of being – in the midst of many others." (Latour 2002)</p>
<p>DH then in some sense takes us back to the notion of technology or more specifically the digital realm as being a discursive space, and a technosocial or cultural paradigm that generates new objects and methods of study. This has been the impetus of cyber culture and digital culture studies, but what separates DH from these fields is another way to arrive at some understanding of its ontological status. At a cursory glance, the shift from content to process, from information to data seems to be the key transition here, and the blurring of the boundaries between such absolute categories. More importantly however, does this point towards an epistemic shift; a rupture in the given understanding of certain knowledge formations or systems is also a pertinent question of DH.
There are several questions therefore for DH - in terms of what it means and what it could do for our understanding of the humanities and technology. However the questions of DH still need to be made explicit. This mapping exercise will attempt to explore some of the above thoughts a little further. Through discussions with scholars and practitioners across diverse fields, we will attempt to map and generate different meanings of the ‘digital’ and DH. While one can expect this to definitely produce more questions, we also hope the process of thinking though these questions will lead to an understanding of the larger field as well.</p>
<p> </p>
<h2>The Problem of the Discipline</h2>
<p>Much has been said and written about DH as an emergent field or domain of enquiry; the plethora of departments being set up all across the world, well mostly the developed world is testimony to the claimed innovative and generative potential of the field. However as outlined in the introduction the problem of definition still persists and poses much difficulty in any attempts to engage with the field. While the predominant narrative seems to be in terms of defining what DH or to take it a step back, what the ‘digital’ allows you to do, with respect to enabling or facilitating certain kinds of research and pedagogy, a pertinent question still is that of what it allows you to ‘be’. DH has been alternatively called a method, practice and field of enquiry, but scholars and practitioners in many instances have stopped short of fully embracing it as a discipline. This is an interesting development given the rapid pace of its institutionalisation - from being located in existing Humanities or Computational Sciences and Media Studies departments it has now claimed functional institutional spaces of its own, with not just interdisciplinary research and teaching but also other creative and innovative knowledge-making practices. The field is slowly gaining credence in India as well, with several institutions pursuing research around core questions within the fold of DH.</p>
<p>So is the disciplinary lens inadequate to understand this phenomenon, or is it too early for a field still considered in some ways rather incipient. The growth of the academic discipline itself is something of a fraught endeavour; as debates around the scientific revolution and Enlightenment thought have established. To put it in a very simple manner, the story of academic disciplines is that of training in reason <strong>[3]</strong>. Andrew Cutrofello says "In academia, a discipline is defined by its methodological rigor and the clear boundaries of its field of inquiry. Methods or fields are criticized as being 'fuzzy' when they are suspected of lacking a discipline. In a more straightforwardly Foucauldian sense, the disciplinary power of academic disciplines can be located in their methods for producing docile bodies of different sorts" (Cutrofello 1994). The problem with defining DH may lie in it not conforming to precisely this notion of the academic discipline, and changing ideas of the function of critique when mediated by the digital, which is of primary concern for the humanities. DH has in many spaces also emerged as a manifestation of increasing interdisciplinarity and the blurring of boundaries between traditional disciplinary concerns.</p>
<p>However a prevalent mode of understanding DH has been in terms of the disciplinary concerns it raises for the humanities themselves; this works with the assumption that it is in fact a newer, improved version or extension of the humanities. The present mapping exercise too began with the disciplinary lens, but instead of enquiring about what DH is, it tried to explore what the ‘digital’ has brought to, changed or appropriated in terms of existing disciplinary concerns within the humanities and more broadly spaces and process of knowledge-making and dissemination. This thought stems from the premise that if we have to posit the digital itself as a state of being or existence, then we need to understand this new techno-social paradigm much better. Prof. Amlan Dasgupta, at the School of Cultural Texts and Records at Jadavpur University in Kolkata sees this as useful way of going about the problem of trying to arrive at a definition of the field – one is to understand the history of the term, from its inherited definition in the Anglo-American context, and distinguish it from what he calls the current state of ‘digitality’ – where all cultural objects are being now being conceived of as ‘digital’ objects. In the Indian context, the question of digitality also becomes important from the perspective of technological obsolescence - where there is a great resistance to discontinuing or phasing out the use of certain kinds of technology; either for lack of access to better ones or simply because one finds other uses for it. Prof. Dasgupta interestingly terms this a ‘culture of reuse’, one example of this being the typewriter which for all practical purposes has been displaced by the computer, but still finds favour with several people in their everyday lives. The question of livelihood is still connected to some of these technologies, so much so that they are very much a part of channels of cultural production and circulation, and even when they cease to become useful they have value as cultural artefacts. We therefore inhabit at the same time, different worlds, that of the analogue and digital, or as he calls it 'a multi-layered technological sphere'. The notion of the 'digital' is also multi-layered, with some objects being 'weakly digital', and others being so in a more pronounced manner. The variedness of this space, and the complexities or ‘degrees of use’ of certain technologies or technological objects is what further determines the nature of this space and makes it all the more difficult to define. DH itself has seen several phases in the West, but has seen no such movement or gradual evolution in India, where these phases exist simultaneously.</p>
<p>This is also true of most technology in underdeveloped world. This further complicates the questions of access to technology or the 'digital divide' which have been and still are some of the primary approaches concerning the pervasiveness of technology, particularly in the Global South. The need of the hour therefore is to be able to distinguish between this current state of digitality that we are in, and what is meant by the ‘Digital Humanities’. It may after all be a set of methodologies rather than a subject or discipline in itself– the question is how it would help us understand the ‘digital’ itself much better, and more critically, and the new kinds of enquiries it may then facilitate about this space we now inhabit. This, Prof. Dasgupta feels would go a long way in arriving at some definition of the field.</p>
<p>One of the important points of departure, from the traditional humanities and later humanities computing as mentioned earlier, has been the blurring of boundaries between content, method and object/s of enquiry. The ‘process’ has become important, as illustrated by the iterative nature of most DH projects and the discourse itself which emphasises the 'making' and 'doing' aspects of the research as much as the content itself. Tool-building as a critical activity rather than as mere facilitation is an important part of the knowledge-making process in the field (Ramsay 2010). In conjunction with this, Dr. Moinak Biswas, at the Department of Film Studies at Jadavpur University, thinks that the biggest changes have been in terms of the collaborative nature of knowledge production, based on voluntarily sharing or creating new content through digital platforms and archives, and crucially the possibility of now imagining creative and analytical work as not separate practices, but located within a single space and time. He cites an example from film, where now with digital platforms and processes ‘image’ making and critical practice can both be combined on one platform, like the online archive Indiancine.ma <strong>[4]</strong> or the Vectors journal <strong>[5]</strong> for example, to produce new layers of meaning around existing texts. The aspect of critique is important here, given that the consistent criticism about the field has been the ambiguity of its social undertaking; its critical or political standpoint or challenge to existing theoretical paradigms. Most of the interest around the term has been in very instrumental terms, as a facilitator or enabler of certain kinds of digital practice. While the move away from computational analysis as a technique to facilitate humanities research is apparent, the disciplinary concerns here still seem to be latched onto those of the traditional humanities. Questions about the epistemological concerns of DH itself therefore remain unanswered.</p>
<p>While reiterating some of these core questions within DH, Dr. Souvik Mukherjee at the Department of English, Presidency University and Dr. Padmini Ray Murray, at the Centre for Public History, Srishti School of Art, Design and Technology, speak of the problem of locating the field in India, where work is presently only being done in a few small pockets. The lack of a precise definition, or location within an established disciplinary context are some reasons why a lot of work that could come within the ambit of DH is not being acknowledged as such; conversely it also leads to the problem of projects on digitisation or studies of digital cultures/cyber cultures being easily conflated with DH . Related to this is the absence of self-claimed ‘digital humanists’, which makes it all the more difficult to identify the boundaries of their research and practice. More importantly, the lack of an indigenous framework to theorise around questions of the digital is also an obstacle to understanding what the field entails and the many possibilities it may offer in the Indian context. This they feel is a problem not just of DH, but in general for modes of knowledge production in the social sciences and humanities that have adopted Western theoretical constructs. One could also locate in some sense the present crisis in disciplines within this problem. Sundar Sarukkai and Gopal Guru explicate this issue when they talk about the absence of 'experience as an important category of the act of theorising' because of the privileging of ideas in Western constructs of experience (Guru and Sarukkai 2012). This is also reflective of the bifurcation between theory and praxis in traditional social sciences or humanities epistemological frameworks which borrow heavily from the West. DH while still to arrive at a core disciplinary concern seems to point towards the problem of this very demarcation by addressing the aspect of practice as a very focal point of its discourse.</p>
<p>Dr. Indira Chowdhury, oral historian and director of the Centre for Public History, who is also a faculty member at the Srishti School of Art, Design and Technology, Bangalore sees this as a favourable way of understanding how the field as such has emerged and what its various possibilities could be in terms of different disciplinary perspectives. She is uncertain that of its emergence as a response to a ‘crisis’ in the humanities as such. She recalls an instance of one of her students who went on to work on hypertext in Canada, several years ago, which for her seemed to be the first instance of something close to DH. The IT revolution in the early 2000s was a significant change, and there were several things that it enabled people to do, in terms of concordance, cross-referencing and getting around texts in certain ways. However, whether key questions in the humanities really changed, whether they were taken any further, is something yet to be explored because it is still such a new field, and one can only be speculative about it, she feels. It perhaps pushes for a new level of interdisciplinarity, and a different kind of collaborative space that the digital enables. What is significant and exciting for her as a historian, however, is that if history has to survive as a discipline, in schools but in terms of public spaces and discourse, it should actively engage with the digital. This not only presents significant challenges, in terms how to represent the past in the digital space, (in short problems with method) but also opens up new possibilities, for example with oral history and the advent of digital sound. The definition of the field will also evolve, as people define it from different spaces of practice and research, which Dr. Chowdhury feels is crucial to keeping it open and accessible by all.</p>
<p>Even from diverse disciplinary perspectives, at present the understanding of DH is that it facilitates new modes of humanistic enquiry, or enables one to ask questions that could not be asked earlier. As Prof. Dasgupta reiterates, it is no longer possible to imagine humanities scholarship outside of the ‘digital’ as such, as that is the world we inhabit. However, while some of the key conceptual questions for the humanities may remain the same, it is the mode of questioning that has undergone a change – we need to re-learn questioning or question-making within this new digital sphere, which is in some sense also a critical and disciplinary challenge. While this does not resolve the problem of definition, it does provide a useful route into thinking of what would be questions of DH, particularly in the Indian context.</p>
<p> </p>
<h2>Notes</h2>
<p><strong>[1]</strong> For a more detailed overview of the different phases of DH, see Patrik Svensson in 'Landscape of Digital Humanities,' <em>Digital Humanities Quarterly</em>, Volume 4 Number 1, 2010, <a href="http://digitalhumanities.org/dhq/vol/4/1/000080/000080.html">http://digitalhumanities.org/dhq/vol/4/1/000080/000080.html</a>.</p>
<p><strong>[2]</strong> For more on the nature of the technosocial subject, see Nishant Shah, <em>The Technosocial Subject: Cities, Cyborgs and Cyberspace</em>, Manipal University, 2013. Indian ETD Repository @ INFLIBNET, <a href="http://hdl.handle.net/10603/8558">http://hdl.handle.net/10603/8558</a>.</p>
<p><strong>[3]</strong> This is rather simple abstraction of ideas about discipline and reason as they have stemmed from Enlightenment thought. For a more elaborate understanding see <em>Conflict of the Faculties</em> (1798) by Immanuel Kant and <em>Discipline and Punish</em> (1975) by Michel Foucault.</p>
<p><strong>[4]</strong> See: <a href="http://indiancine.ma/">http://indiancine.ma/</a>.</p>
<p><strong>[5]</strong> See: <a href="http://vectors.usc.edu/journal/index.php">http://vectors.usc.edu/journal/index.php</a>.</p>
<p> </p>
<h2>References</h2>
<p>Cutrofello, Andrew, <em>Discipline and Critique: Kant, Poststructuralism and the Problem of Resistance</em>, State University of New York Press, 1994.</p>
<p>Guru, Gopal, and Sundar Sarukkai, <em>The Cracked Mirror: An Indian Debate on Experience and Theory</em>, New Delhi: Oxford University Press India, 2012.</p>
<p>Johns, Adrian, <em>The Nature of the Book: Print and Knowledge in the Making</em>, Chicago: University of Chicago Press, 1998.</p>
<p>Latour, Bruno, 'Morality and Technology: The End of the Means,' Trans. Couze Venn, <em>Theory Culture Society</em>, 247-260, 2002.</p>
<p>Parry, Dave, 'The Digital Humanities or a Digital Humanism', <em>Debates in the Digital Humanities</em>, ed. Mathew K. Gold, University of Minnesota Press, 2012, <a href="http://dhdebates.gc.cuny.edu/debates/text/24">http://dhdebates.gc.cuny.edu/debates/text/24</a>.</p>
<p>Ramsay, Stephen, 'On Building,' 2010, <a href="http://lenz.unl.edu/papers/2011/01/11/on-building.html">http://lenz.unl.edu/papers/2011/01/11/on-building.html</a>.</p>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/raw/a-question-of-digital-humanities'>https://cis-india.org/raw/a-question-of-digital-humanities</a>
</p>
No publishersneha-ppDigital KnowledgeMapping Digital Humanities in IndiaResearchFeaturedDigital HumanitiesResearchers at Work2016-06-30T05:06:46ZBlog Entry(Updated) Information Security Practices of Aadhaar (or lack thereof): A documentation of public availability of Aadhaar Numbers with sensitive personal financial information
https://cis-india.org/internet-governance/information-security-practices-of-aadhaar-or-lack-thereof-a-documentation-of-public-availability-of-aadhaar-numbers-with-sensitive-personal-financial-information-1
<b>Since its inception in 2009, the Aadhaar project has been shrouded in controversy due to various questions raised about privacy, technological issues, welfare exclusion, and security concerns. In this study, we document numerous instances of publicly available Aadhaar Numbers along with other personally identifiable information (PII) of individuals on government websites. This report highlights four government projects run by various government departments that have made sensitive personal financial information and Aadhaar numbers public on the project websites.
</b>
<p> </p>
<h4>Read the updated report: <a class="external-link" href="https://cis-india.org/internet-governance/information-security-practices-of-aadhaar-or-lack-thereof/" target="_blank">Download</a> (pdf)</h4>
<h4>Read the first statement of clarification (May 16, 2017): <a class="external-link" href="https://cis-india.org/internet-governance/clarification-on-information-security-practices-of-the-aadhaar-report/" target="_blank">Download</a> (pdf)</h4>
<h4>Read the second statement of clarification (November 05, 2018): <a class="external-link" href="https://cis-india.org/internet-governance/blog/clarification-on-the-information-security-practices-of-aadhaar-report" target="_blank">Link to page</a> (html)</h4>
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<p><em>We are grateful to Yesha Paul and VG Shreeram for research support.</em></p>
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<p>In the last month, there have been various reports pointing out instances of the public disclosure of Aadhaar number through various databases, accessible easily on Twitter under the hashtag #AadhaarLeaks. Most of these public disclosures reported contain personally identifiable information of beneficiaries or subjects of the non UIDAI databases containing Aadhaar numbers of individuals along with other personal identifiers. All of these public disclosures are symptomatic of a significant and potentially irreversible privacy harm, however we wanted to point out another large fallout of such events, those that create a ripe opportunity for financial fraud. For this purpose, we identified benefits disbursement schemes which would require its databases to store financial information about its subjects. During our research, we encountered numerous instances of publicly available Aadhaar Numbers along with other PII of individuals on government websites. In this paper, we highlight four government projects run by various government departments with publicly available financial data and Aadhaar numbers. Our research is focussed largely on the data published by or pertaining to where Aadhaar data is linked with banking information. We chose major government programmes using Aadhaar for payments and banking transactions. We found sensitive and personal data and information very easily accessible on these portals.</p>
<p> </p>
<p>
For more details visit <a href='https://cis-india.org/internet-governance/information-security-practices-of-aadhaar-or-lack-thereof-a-documentation-of-public-availability-of-aadhaar-numbers-with-sensitive-personal-financial-information-1'>https://cis-india.org/internet-governance/information-security-practices-of-aadhaar-or-lack-thereof-a-documentation-of-public-availability-of-aadhaar-numbers-with-sensitive-personal-financial-information-1</a>
</p>
No publisherAmber Sinha and Srinivas KodaliDigital IDPrivacyNDSAPData ProtectionAccountabilityFeaturedData GovernanceAadhaarDigitisationHomepageInternet GovernanceData Management2019-03-13T00:29:01ZBlog Entry'Privacy Matters', Ahmedabad: Conference Report
https://cis-india.org/internet-governance/blog/privacy/privacy-matters-report-from-ahmedabad
<b>On 26 March 2011, civil society, lawyers, judges, students and NGO’s, gathered together at the Ahmedabad Management Association to take part in 'Privacy Matters' – a public conference organised by Privacy India in partnership with IDRC and Research Foundation for Governance in India (RFGI) — to discuss the challenges of privacy in India, with an emphasis on national security and privacy. The conference was opened by Prashant Iyengar, head researcher at Privacy India and Kanan Drhu, director of RFGI. Mr. Iyengar explained Privacy India’s mandate to raise awareness of privacy, spark civil action, and promote democratic dialogue around privacy challenges and violations in India. RFGI is a think tank established in 2009 which aims to research, promote, and implement various reforms to improve the legal and political process in Gujarat and across India. ‘Privacy Matters – Ahmedabad’ is the third conference out of the eight that Privacy India will be hosting across India. The next conference will take place in Hyderabad on 9 April 2011. It will focus on human rights and privacy.</b>
<h2>The keynote speech, delivered by Usha Ramanathan, focused on links not often made between privacy and social phenomenon.<br /></h2>
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<p align="left"><img class="image-left" src="../it-act/usha.jpg/image_preview" alt="Usha Ramanathan " />Ms. Usha Ramanathan opened the conference by examining the links not often made between privacy and personal security, between databases and national security, and the centrality of dislodging privacy in projects of social control. In her presentation she spoke about the inverse relationship between national and personal security, making the point that an important part of privacy is the ability of an individual to secure their own person. Today, because national security follows a policy of ubiquitous surveillance, it is almost impossible for an individual to secure their person from the state. Ms. Ramanathan also traced the beginnings of ubiquitous surveillance to the increasing global fear of terrorism, and the national break down of the criminal justice system in India. Instead of looking to the roots of terrorism and the roots of failure in the criminal justice system, the Indian State has responded to both these factors by superimposing a system of surveillance on top of the existing rule. Consequently, the state has become pan-optical — closely following the movement of its entire population. The state has been able to achieve this level of surveillance through technology, which it has used to create identifiers for its population. The use of technology by the state mediates a link between corporate interest and state interest. Thus, by facilitating the easy and ubiquitous creation of identifiers and surveillance, technology is changing the idea and the nature of privacy. For example, it is now important that a privacy law allows for individuals to protect and secure their identity, something that every individual has and every individual controls, while regulating the creation and external use of identifiers — something that is used by another (not you) to distinguish a person from the rest of the population. </p>
<h3>Questions to Consider</h3>
<ul><li>How can privacy legislation work to positively regulate the use of technology by the government, so that invasion of privacy does not consequently become state policy? </li></ul>
<ul><li>How can privacy legislation distinguish between and work to protect an identity while regulating the creation and use of personal information as identifiers?</li></ul>
<h2>Session I of the Conference featured a Judicial Perspective of Privacy and a Presentation on the Connections between Privacy and the Federal Income Tax Regime in India.</h2>
<h3>Privacy and the Constitution</h3>
<img class="image-right" src="../it-act/judge.jpg/image_preview" alt="Justice Bhatt" />
<p><strong> J N Bhatt</strong>, the former Chief Justice of Gujarat and Bihar, and currently the head of the Gujarat State Law Commission, spoke about privacy as a fundamental right that has been written into articles 19 and 21 of the Constitution of India. Important points from his presentation include:</p>
<ul><li>
<p> As privacy is already a recognized fundamental right, the question at hand is not if there is a right to privacy, but instead how can the right to privacy be best proliferated. </p>
</li></ul>
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<p>Within the question of how a privacy can best be proliferated, is a question about rights and duties. Wherever there is a right to privacy there is also a corresponding duty to privacy — as rights and duties are interdependent.</p>
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<p>Though privacy has been recognized as a fundamental right in India, when looking at the actual assertion of the right, it is important to be aware of the cultural realities of India. India is a country with 39 per cent of her population living below the poverty line, with an even lower literacy rate, and there is a direct connection between the assertion of civil liberties, an individual’s civic sense, and education.</p>
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<p>When looking at how to best proliferate the right to privacy, governance and common law, a methodology to reach the poorest of the poor should be laid out first.</p>
</li></ul>
<h3>Questions to Consider</h3>
<ul><li>
<p>What is the best way to proliferate the right to privacy ?</p>
</li></ul>
<ul><li>
<p>What legal structures need to be in place to ensure that the poor can assert their right to privacy?</p>
</li><li>
<p>What social structures need to be in place to ensure that the poor can assert their right to privacy?</p>
</li></ul>
<h3><img class="image-left" src="../it-act/profdrhu.jpg/image_preview" alt="Prof. Drhu" /> Privacy and the Indian Tax Regime<br /></h3>
<p><strong>Professor Amal Dhru</strong>, visiting professor from the Indian Institute of Management, Ahmedabad and a practicing Chartered Accountant spoke on the connections between privacy and the federal income tax regime in India. In his presentation he explained how the information collected by the federal income tax regime in India can be both useful in holding a citizen accountable, and invasive of one’s personal privacy if mis-used. Important points from his presentation include:</p>
<ul><li>The Indian tax regime highlights the tension between public interest as tax evasion is considered an exception to the right to privacy as it is a matter of public interest.</li></ul>
<ul><li> There is a lack of confidence in the existing banking and tax system in India. For example in the business sector, Indian investors have deposited over 700 billion dollars abroad as they are given complete privacy and security over their money. </li></ul>
<ul><li>Though there is a lack of confidence in the current banking and tax system, a tighter law is not necessarily the solution. For example, studies have found that tighter tax regimes lead to greater evasion, while looser tax regimes have higher compliance rates.</li></ul>
<ul><li>On April 1, 2011 the new tax codes for India will be implemented. The reform will give enormous power to tax offices, and as the tax authorities will become equipped to do taxes smarter – this will come at a cost to citizen’s privacy. </li></ul>
<h3>Questions to Consider</h3>
<ul><li> Just as a tighter tax law leads to a higher percentage of tax evasion, will a tight privacy law simply lead to greater numbers of privacy violations?</li></ul>
<ul><li>What creates public confidence in a law?</li></ul>
<ul><li>Should a privacy legislation be responsible for defining the public good?</li></ul>
<ul><li>Should privacy protection of tax-related information be incorporated into a privacy legislation or contained only in tax law?</li></ul>
<ul><li>To what extent should tax authorities be allowed to investigate potential tax evasion i.e., one’s computer, house or e-mail? </li></ul>
<ul><li>How does one balance the private vs. the public good? </li></ul>
<h2> Session II of the Conference focused on National Security and Privacy, and Cultural Conceptions of Privacy <br /></h2>
<h3>National Security and Privacy<img class="image-right" src="../it-act/mathew.jpg/image_preview" alt="Mr. Thomas " /></h3>
<p style="text-align: left;">In the second session on Privacy and National Security, Colonel Mathew Thomas spoke on privacy and national security. Colonel Thomas is a management consultant and activity leader for development centers and has held top positions in the Indian Army, and the Defence Research and Development Organisation, where he headed the missile manufacturing facility. Sharing his personal experiences in the army he explained the connection between privacy and national security. Important points from his presentation include: </p>
<ul><li> National Security is often not an internal threat, but instead an external threat. </li></ul>
<ul><li>There is a connection between the increase in surveillance and liberalization of Government. </li></ul>
<ul><li>More surveillance does not bring more security. </li></ul>
<ul><li>Foreign software poses as a threat to national security.</li></ul>
<ul><li>Greater security is gained through intelligent use and analysis of data. </li></ul>
<ul><li>A strong national security plan should not rely solely on surveillance of its citizens. Instead national security should be brought about through strong economic policies, non-reliance on foreign software, neutrality in foreign policy, fair trade policies, rural development and prevention of migration to cities, and having a politically honest and accountable governance.</li></ul>
<h3>Questions to Consider</h3>
<ul><li>Is it effective for privacy to be compromised in the name of anti- terror laws?</li><li> Can the development and distribution of indigenous software protect national privacy?</li><li> How can strong economic policies indirectly protect an individual's privacy?</li><li> How can a strong foreign policy protect an Indian citizen's privacy when it is stored or sent abroad?</li></ul>
<h3> <img class="image-left" src="../it-act/gagan.jpg/image_preview" alt="Gagan Sethi" />Privacy as a Cultural Construct<br /></h3>
<p>Gagan Sethi from the Centre for Social Justice, Ahmedabad shared his opinion on privacy. Important points from his presentation include:</p>
<ul><li>
<p>Privacy is a cultural construct that changes with context, perspective, and time.</p>
</li><li>
<p>When considering a privacy policy it is important to create a policy that does not strictly define what privacy is and what it is not, but instead create a policy that defines and promotes a common respect for human dignity.</p>
</li></ul>
<h3>Questions to Consider</h3>
<ul><li> If a privacy policy is developed to promote a common respect for human dignity – will it be effective?</li></ul>
<ul><li>
<p>Can you develop a policy that has a loose definition and mandate, but has strong legal teeth?</p>
</li></ul>
<h2>Session III of the Conference focused on Minority Identities and Privacy, Prisoner Rights, and Cyber Security.</h2>
<h3>Privacy and Minority Identities<img class="image-right" src="../it-act/copy_of_bobby.jpg/image_preview" alt="Bobby Kuhnu " /><br /></h3>
<p><strong>Bobby Kuhnu</strong>, a lawyer and activist, presented in the third session on Privacy, Minority Identities, and Security. In his talk Mr. Kuhnu through the use of three examples examined the ideological underpinnings of the discourse on privacy and its bearings on socially marginalized identities in the context of the Indian State and the constitutional right to privacy. Important points from his presentation include:</p>
<ul><li>
<p>In India, names can be sensitive and personal information like one’s religion, family, caste, and background can all be known through a name.</p>
</li><li>
<p>Because of the sensitivity of a person’s name, many people do not feel safe or comfortable in their own identity.</p>
</li><li>
<p>Reservation lists and public postings of information, can and have been used to discriminate and violate another’s privacy.</p>
</li></ul>
<h3>Questions to Consider</h3>
<ul><li>
<p>Should a privacy legislation requirement throughout institutions and government bodies that names should not be publicly displayed to the point of identification?</p>
</li><li>
<p>What is the most effective way of legally protecting an individual from discrimination based on their name?</p>
</li></ul>
<h3>Perspectives of Privacy <br /></h3>
<p><img class="image-left" src="../it-act/interns.jpg/image_preview" alt="Interns " />In the last portion of the day, Yash Sampat and Aditya Yagnik spoke on the origins of privacy and privacy in the cyber world. Vimmi Surti spoke on prisoner's rights and privacy and Ramswaroop Chaudhary presented on minority identities in South Asia and privacy. Important points from their presentation include:</p>
<ul><li>
<p> Internet has led to an increase in privacy violations.</p>
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<p>The result of privacy infringements is often the deprivation of individuals from safe access to services availed to them.</p>
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<p>When looking at privacy as the protection of human dignity, prisoner’s rights are violated through overcrowding in prisons, poor health, and poor sanitation.</p>
</li></ul>
<h3>Questions to Consider</h3>
<ul><li>
<p> Are there legal mechanisms that can be put in place to ensure the least amount of deprivation to services when an individual’s privacy is invaded?</p>
</li></ul>
<ul><li>
<p> To what extent should prisoners be availed the right to privacy?</p>
</li></ul>
<h2>The concluding session was a time for discussion and opinion sharing<img class="image-right" src="../it-act/kananandjudge.jpg/image_preview" alt="Kanan and the Judge " /></h2>
<p>From the closing session, and the above sessions many themes and questions pertaining to privacy came out that will need to be addressed when considering the way forward for a privacy legislation including:</p>
<ul><li>Regulation of ubiquitous surveillance in the name of national security</li><li>Regulation over public display of names and personal information</li><li>The need to distinguish between identity and identifier. </li><li>The need to protect an individual's identity while regulating the production and use of identifiers.</li><li>Privacy rights and prisoners: what does the right to privacy mean to a prisoner, i.e., clean facilities and health care. </li><li>Can the right to privacy be a platform for individuals to claim sanitary/safe working and living conditions. </li><li>Recognize the changing nature of privacy rights in a technological society.</li><li>Privacy implications of biometric usage.</li><li>Creation of a definition of when privacy rights will supersede identification needs.</li><li>How can government institutions, like the tax department, incorporate and protect the right to privacy with the collection of large amounts of data for more efficient services. </li><li>Privacy and the family</li></ul>
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Download the report and agenda <a href="https://cis-india.org/internet-governance/blog/privacy-conference-ahmedabad.pdf" class="internal-link" title="Privacy Conference in Ahmedabad PDF">here</a> [pdf - 452kb]</strong></div>
<p class="callout"><strong>Also see Matthew's <a href="https://cis-india.org/internet-governance/blog/privacy-ahmedabad-conference-presentation.pptx" class="internal-link" title="Privacy Conference in Ahmedabad Powerpoint Presentation">presentation</a> [powerpoint file 116kb]</strong></p>
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For more details visit <a href='https://cis-india.org/internet-governance/blog/privacy/privacy-matters-report-from-ahmedabad'>https://cis-india.org/internet-governance/blog/privacy/privacy-matters-report-from-ahmedabad</a>
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No publisherpraskrishnaFeaturedPrivacy2011-04-04T04:45:49ZBlog Entry