Unpacking Digital Natives from their Shiny Packaging
The ‘Digital natives’ concept is neither necessarily nor inherently positive, as YiPing Tsou highlights in her article Digital Natives in the Name of a Cause: From "Flash Mob" to "Human Flesh Search". The essay was published in the Digital AlterNatives with a Cause? Book 2, To Think. Argyri Panezi reviews the essay.
In this article, the writer supports that China, despite having a
plethora of hacker talents, does not conform to the typical paradigm of
liberal, usually anti-government, group of digital natives. She explains
that the so-called “red hackers” are working hand-in-hand with the
dominant ideology, fighting against the enemy abroad while hunting down
the enemy within who disrupts the ‘harmony’ (of the nation). Focusing on
China’s digital culture, Tsou demonstrates that digital natives,
despite what is commonly thought of them as a universal group, can also
engage in far from civic-minded activities. The stories of Human Flesh
Search as described in the article, gives flesh to this argument.
‘Human
Flesh Search’ is a Chinese phenomenon of online crowdsourcing that
targets ‘morality violators’ (the modern versions of medieval witches).
Most importantly, the punishment meted out to these ‘violators’ is not
only harsh (the mob versus an individual) but also reaches beyond
cyberspace, affecting the real lives of the one who’s hunted, even
affecting the lives of their family. All the examples given, illustrate
how this ‘naming-and-shaming’ trend becomes an insidious calling card of
the entire hacking society in China.
As Tsou explains, Human
Flesh Searches mobilize masses of people online or offline to identify
certain violators of ‘morality’ that the community seeks to punish
because the ‘crimes’ might not be punishable by the law. Indeed, the
Human Flesh Search stories bring in mind B-grade reality shows: as the
first story goes, the real identity of a woman staring in a
kitten-killing video is discovered and consequently, the woman is
attacked both in cyberspace (via email, social media networks) and in
real space (her residence, work place). Another story seems more
serious, mainly from a political and legal perspective; a student
expressing himself in favor of a Korean ruling in a sports game is
immediately dealt by the online community as a traitor who has to pay
for what he has said online. What seems to follow, within these stories,
are blatant violations of privacy and freedom of speech.
What
message do the Human Flesh Searches stories convey? What are these
stories teaching us? While Internet enthusiasts have connected digital
natives with progressive liberal movements, it is also the case that
some can be (ab)using the powers of technology, and principally the
power of crowd-sourcing, engaging in phenomena that even recap medieval
witch-hunt. It is clear that the rationale of the author is not to call
for more regulation or censorship online, but rather to point out that
technology and the Internet is merely a tool, and as every tool it can
have both good and bad uses; a knife might be used safely in a kitchen,
it can save lives in the hands of a doctor, and can take lives in the
hand of a murderer.
Tsou cleverly alternates between the phrases
‘wisdom of the crowd’, ‘crowd-sourcing’ and ‘irrationality of the
crowds’. While the majority can collaborate to get brilliant results, it
can also quickly become a tyranny against anything ‘different’,
‘irregular’ or ‘immoral’. Wikipedia is a famous example of the first (a
success story of mass collaboration) but also the second (see the
editing wars on Wikipedia talk pages).
In all, Tsou
effectively reminds us that the aspiring digital stories of peer-to-peer
culture and civic empowerment, including technology-mobilized
revolutions such as the recent examples in the Middle East and
elsewhere, do have a counter side, what the author calls “the dark force
of digital natives”. The importance of this realization is immense.
Internet romanticism can be at the very least naïve, and at most
dangerous as it gives space to the abusers to continue their work using a
tool that is wrongly considered solely equalizing, empowering,
liberating.
Argyri Panezi, a native of Greece, studied
law at the University of Athens and at Harvard Law School (focusing on
issues of Internet law and policy), now practicing as an attorney at law
in Brussels, Belgium.