Centre for Internet and Society

Subbiah Arunachalam

praskrishna — 2014-10-23T05:08:54Z

Subbiah Arunachalam (known to friends as Arun) started his career as a research chemist, but found his calling in information science. In the past four decades, he has been a student of chemistry, a laboratory researcher (at the Central Electrochemical Research Institute and the Indian Institute of Science), an editor of scientific journals (at the Publications and Information Directorate of the Council for Scientific and Industrial Research and the Indian Academy of Sciences), the secretary of a scholarly academy of sciences (IASc), a teacher of information science (at the Indian National Scientific Documentation Centre), and a development researcher (at the M.S. Swaminathan Research Foundation and the Indian Institute of Technology Madras). While working with M.S. Swaminathan Research Foundation, he initiated the South-South Exchange Traveling Workshop to facilitate hands on cross-cultural learning for knowledge workers from Africa, Asia and Latin America engaged in ICT-enabled development.

Arun has been on the editorial boards of six international refereed journals including Journal of Information Science, Scientometrics, Journal of Community Informatics, and Current Contents; till recently he was a member of the international advisory board of IICD, The Hague, and a Trustee of the Voicing the Voiceless Foundation. Currently he is a trustee of the Electronic Publishing Trust for Development. Improving information access both for scientists and for the rural poor; scientometrics, ICT-enabled development and open access are among his current research interests.

For more details visit https://cis-india.org/internet-governance/blog/subbiah-arunachalam

Studying the Internet Discourse in India through the Prism of Human Rights

Deva Prasad M — 2015-07-22T04:18:37Z

This post by Deva Prasad M is part of the 'Studying Internets in India' series. Deva Prasad is Assistant Professor at the National Law School of India University (NLSIU), Bangalore. In this essay, he analyses key public discussions around Internet related issues from the human rights angle, and explores how this angle may contribute to understanding the features of the Internet discourse in India.

Introduction

The significance of Internet as an important element and tool in day-to-day life of mankind is an established experiential fact. The intrinsic value that Internet brings to our lives has transformed the access to Internet as a necessity. Internet’s intrinsic value acts an enabling tool for information, communication and commerce to be effectively and expeditiously carried forward. It is to due to this enormous intrinsic value attached with Internet that there is an emerging trend of exploring Internet from the perspective of human rights. Moreover, Internet as a medium also helps in furtherance of human rights [1]. Social movements have attained a new lease of life with the digital activism over Internet. Arab spring is an epitome of this phenomenon.

There is an emerging positive trend of linking established norms of human rights with Internet. The Report of the Special Rapporteur on the right to freedom of opinion and expression has vividly explained the possibility and feasibility of extending and extrapolating the right of freedom of opinion and expression to Internet medium (Article 19 of the UDHR and the ICCPR) [2]. The Special Rapporteur also highlights the need to have access to Internet for effective enjoyment of right to freedom of opinion and expression in the digital sphere. The UN High Commissioner on Human Right’s report on‘The Right To Privacy In The Digital Age’ also explicitly highlights the significance of protecting the right to privacy in the internet medium in light of extensive “surveillance and the interception of digital communications and the collection of personal data” [3]. The extensive interception and blocking of the online communication is also a pertinent reason, which calls for human right protection to be extended to Internet.

The WSIS Declaration for Building of Information Society [4] and the Charter of Human Rights and Principles for the Internet [5] also have played a significant role in furthering the inter-linkage between human rights and Internet.

The Internet and human rights policy developments have gathered significant relevance in international human rights law and Internet policy fora. But it is interesting to note that the Indian government and state institutional mechanisms have not yet pro-actively accepted relevance of applying human rights norm to the Internet medium in India.

As an essay in the Studying Internet series, it is important to highlight how human rights acts as underlying factors in many socio-political issues pertaining to Internet in India. Analysis of these issues helps us to understand that, even though the Indian state turns a blind eye to the human rights element in the various socio-political issues relating to Internet, the digitally conscious Indian’s have realized their rights and even fought their own battle for exercising their rights.

In recent years, the Internet discourse in India has witnessed many socio-political concerns. This essay would be exploring the pertinent socio-political issues in Indian context and the underlying link to human rights thread. Globally, exploring Internet from the perspective of human rights brings out multitude of issues, which requires application of established human rights norms of right to privacy, freedom of expression, access. The story in India is no different. In this regard, three socio-political issues relating to Internet, which gained much attention in India roughly in last one year, are being analyzed. Interestingly, all three issues have an underlying thread of human right perspective connecting them and need pertinent deliberation from human rights perspective.

Section 66A and Freedom of Speech and Expression

The lack of freedom of expression on Internet and Section 66A of Information Technology Act, 2000 is an interesting case study. Indian government used Section 66A as a tool for extensive surveillance and had taken criminal legal action against the Internet and social media users for posting the offensive comments and posts. But Section 66A was badly drafted allowing the government to initiate criminal legal action in an arbitrary and whimsical manner. Thus such a provision could be misused by the state for curbing the freedom of expression in the Internet sphere. The rampant usage of the Indian state machinery of Section 66A had led to sharp reaction amongst the Internet and social media users in India. The vagueness in language and unconstitutionality of Section 66A were criticized by legal experts. The action of state machinery in arresting a cartoonist, a professor and two girls in Maharashtra [6] (and many others) for comments and post on social media against politicians, had made it evident the lack of respect for freedom for speech and expression on Internet by the Indian state machinery (Most of these incidents took place during the year 2012). These incidents led to wide spread protest for violation of human right to freedom of speech and expression by the digital media users. When the Public Interest Litigation [7] filed by Shreya Singhal led to the Supreme Court striking down the Section 66A on 24th March, 2015 for lack of due process being followed, it was a water shed moment for internet discourse in India. The significance of human rights (especially the freedom of speech and expression) in the Internet medium got asserted.

Net Neutrality and Internet Access Issue

The recent net neutrality debate in India has also evoked deliberation about the right of equal access to Internet and the need to maintain Internet as a democratic space. The net neutrality debate on keeping Internet a democratic space that is equally accessible to everyone has got much vogue in India. An important point that needs to be emphasized in the debate regarding net neutrality in India is the equal access question being raised. The equal access question is more a product of the lack of regulatory clarity regarding TRAI’s (Telecom Regulatory Authority of India) capacity to regulate the Over-the top (OTT) services; coupled with the lack of well stipulated right to internet access in the Indian context.

The net neutrality rides on the premise that the entire data available on the Internet should be equally accessible to everyone. No discrimination should be allowed regarding access to a particular website or any particular content on the Internet. Tim Wu, a renowned scholar in Internet and communication law has mentioned in his seminal work, Network Neutrality and Broadband Discrimination, that network neutrality signifies “an Internet that does not favor one application” [8].

In this regard, there has been a constructive dialogue between the Federal Communication Commission in United States and the various stakeholders. An interesting development was a proposition, which attempted to classify broadband internet service access as a public utility [9]. There is much relevance for such debates in the Indian context. India also needs public participation (especially strong voices from internet user’s perspective) to highlight these access concerns regarding Internet. Human right’s concerns regarding Internet should be pro-actively brought to the attention of regulatory institutions such as TRAI. There is need to balance the economic and for-profit interest of service providers with the larger public interest based on equal access.

The pressure created by public opinion through online activism upon the TRAI’s proposal to regulate the OTT services helps in understanding the power of public participation in the pertinent human rights issues relating to Internet [10]. The broader design in which the principle of human rights in the context of Internet medium would have to be asserted in India is also vividly seen in the case of protest against OTT regulation.

Right to be Forgotten in EU and Repercussions in India

The repercussions of ‘Right to be Forgotten’ judgment of European Union also had led to debate of similar rights in Indian context. The Google v. AEPD and Mario Cosjeta [11] is an interesting case decided by the Court of Justice of European Union, where the court held that based on the right to privacy and data protection, persons could ask databases (this case was against the search engine Google) on Internet medium to curtail from referring to certain aspects of their personal information [12]. This is basically referred to as ‘right to be forgotten’.

Viktor Mayor Schonberg in his book Delete: The Virtue of Forgetting in Digital Age has elaborated the problem of how the digital age coupled with the Internet has led to store, disseminate and track information in a substantially easy way and advocates for the more informational privacy rights [13]. In this judgment, the Court of Justice of European Union has furthered the information privacy rights in the European Union with the ‘right to be forgotten’.

In the Indian context, it is important to note that information privacy rights are yet to evolve to the extent that of European Union with definite privacy and data protection law. But interestingly, there was a request made to a media news website by a person attempting to enforce the right to be forgotten [14]. Even though the application of right to be forgotten is not directly applicable in the Indian context, this event throws light to the fact that Internet users in India are becoming conscious of their rights in the Internet space. The way Indian news media gave relevance to the right to be forgotten ruling also is an example of how there is an implicit recognition of the interlink between human rights and Internet that is slowly seeping into the Indian milieu.

Internet Discourse in India and Human Rights

Discussion of the three issues mentioned above points out to an important fact that human rights are not pro-actively applied to the Internet medium by the Indian state machinery. Even though the international human rights law and various Internet policy organizations are pushing the Internet and human rights agenda, the same is yet to gain momentum in India.

But at the same time, an interesting development that could be witnessed from the above discussion is the manner in which the Internet users are asserting their rights over the Internet and slowly paving the path for an enriching view towards applying the human rights perspective to Internet. In the first instance, the freedom of speech and expression was not pro-actively applied to the digital space and Internet. This has happened when Article 19 of Constitution of India has clearly provided for freedom of speech and expression. The second instance of net neutrality has thrown wide open the lack of clear policy regarding Internet access in Indian context. The public opinion has pointed out to the fact that there is a public interest demand to ensure that there is no discrimination in the case of Internet access. The third instance of looking at ‘right to be forgotten’ in Indian perspective, provides the understanding that the users of Internet are becoming conscious of their individual rights in the digital space in a more affirmative manner.

Further, the operationalization of human rights in these three instances also needs to be critically looked into. The assertion of the freedom of speech and expression in the Internet medium could be made possible effectively due to the fact that Article 19 of the Constitution of India, 1950, protects freedom of speech and expression. The vast amount of precedence existing in the field of freedom of speech and expression relating to constitutional litigation and allied jurisprudence has helped in crafting the extension of the right of freedom of expression to the digital medium of Internet. Further, using the social action tool of Public Interest Litigation, the unconstitutionality of Article 19 of the Constitution of India, 1950 could be brought before the Supreme Court.

But interestingly, the net neutrality issue, which is concerning the access to Internet in a non-discriminatory manner, is yet to be perceived in Indian context from a strong human rights perspective. Internet access as a public utility concept is yet to be evolved and articulated in concrete manner in the Indian context. Further, the Indian network neutrality discourse attempts to operationalize through the free market approach. In the free market approach the entire non-discriminatory access has to be ensured by the market competition with the necessary regulatory bodies. In this sense, the human rights angle of access to Internet will have to be ensured by effective competition in the market along with the proper oversight of regulatory bodies such as TRAI and Competition Commission of India. It is important for the regulatory bodies to have broad goals for furthering public interest by ensuring non-discriminatory access to Internet. Further, with the financial and infrastructure led limitations of government’s capability of ensuring access to Internet for all, the market-led model with sufficient regulation might be the right way forward.

Looking at the issue of the right to be forgotten, it could be easily perceived that the Indian milieu is yet to articulate privacy rights to that high standard. Even though the right to privacy is being understood in the constitutional law context through effective interpretation by the judiciary, the concept of digital privacy has not yet evolved in India. There is no collective understanding, till now, that has emerged regarding right to be forgotten in India. Even though individual attempts to assert the right was witnessed, there is much room for an evolved collective understanding in Indian context. Civil society organizations would have a crucial role to play in this regard.

There is an emerging consciousness amongst a set of Internet users in India, who values and gives importance to the Internet being a democratic space, without unwanted restriction from the government machinery or even the private entities. Hence looking at the Internet discourse of India from the perspective of human rights, there is an implicit way in which the human rights are being applied to the Internet space. The lack of a state’s pro-active approach in asserting human rights to Internet space is highlighted by the assertions being made by the Internet users in India.

Way Forward

For Internet to remain as a democratic space, there is need for pro-active application of these human rights norms and clear understanding in Internet governance. At present, the state of affairs in India regarding application of human rights to Internet is far from satisfactory.

This essay which is part of the ‘Studying Internet in India’ series, has till now done a stock taking analysis of emerging dimension of human rights and Internet in India. Lack of interest from government and state machinery to further the human rights and Internet dimension need to be seriously reconsidered. Attempting to intervene in Internet law and policy in India from the rights based approach should be an important agenda for furthering digital rights in India. For this, civil society organizations have an important role to play. Exploring the public interest could be done effectively with public participation of stakeholders. Here in, platforms such as India Internet Governance Forum could play a crucial role.

Apart from the civil society organizations, it is also pertinent for state and governmental institutional mechanism to also take a pro-active stance. For ensuring that the rights based approach to Internet has to be duly included in the Internet law and policy; and there should be institutional mechanism, which could look into areas pertaining to human rights and Internet. It is a well know fact that India lacks institutional mechanism for looking into communication and privacy issues regulation. Further, the National Human Rights Commission (NHRC) also needs to look at the relevance of human rights for Internet. Inspiration could be drawn from the pioneering work of Australian Commission of Human Rights on applying human rights norms and standards to Internet medium [15]. This essay has only flagged the need to apply the established human rights norms to Internet space. Much more issues such as access to Internet by disabled, safety of children and Internet medium are also pertinent areas.

Moreover, it is important to have digital rights of Internet users in India to be explicitly enshrined in a legal framework. Presently, a gap in law and policy framework regarding human rights and Internet is evident, as highlighted in this essay. The pertinent questions regarding access, privacy and freedom of expression are to be taken seriously by the government and state machinery for which clear and well-defined rights relating to Internet space have to be framed. For Internet and human rights to be taken seriously, it is high time that legal and institutional framework to explore these issues also are evolved.

Emphasizing the Right to Communication in India

Further, the present understanding of right to communication in India, which is perceived in narrow manner, could be re-worked with the help of a pro-active application of human rights norms to the Internet governance. The intrusion into the freedom of speech and expression especially in the telecommunication context has to be highlighted. Protection of communal harmony has been used as rationale for capping the number of the SMS messages that could be sent per day during the exodus of people of Northeastern states origin from Bangalore, Pune and other major cities in India.

This move has been criticized for being unreasonable and universality of capping the number of SMS messages [16]. Further, the telecommunication and Internet services (especially Facebook and YouTube) were blocked in Kashmir for restricting the protest [17]. The telecommunication and Internet services were blocked on the grounds of protection of national security. The reasonableness of restrictions that could be imposed on right to communication is a major concern in the above-mentioned instances. Making a blanket ban applicable in a universal manner undermines the right to communication of various genuine users of bulk messaging and social media sites.

The right to communication especially in the digital and telecommunication media needs to be emphasized. Applying human rights perspective and norms to Internet governance would help in articulating and evolving the right to communication in India. With adequate institutional oversight, the human rights norms could make the digital right to communication an effective right.

To conclude, the Internet discourse in India has already paved path for human rights norms to be applied to Internet space. The seriousness that could be attributed to those rights is evident by the assertions by the Internet users in India. But the state and government machinery in India also should explore the human rights and Internet agenda seriously.

Endnotes

[1] Frank La Rue, Report Of The Special Rapporteur On The Promotion And Protection Of The Right To Freedom Of Opinion And Expression, Available at http://www2.ohchr.org/english/bodies/hrcouncil/docs/17session/A.HRC.17.27_en.pdf (Last accessed on 25/05/2015).

[2] Ibid, Special Rapporteur in the Report points out that the language of Article 19 of ICCPR is media neutral and is applicable to online media technological developments also. Para 20 and 21 of the Report.

[3] UN High Commissioner on Human Right, Report on ‘The Right To Privacy In The Digital Age’, Available at http://www.ohchr.org/EN/HRBodies/HRC/RegularSessions/Session27/Documents/A.HRC.27.37_en.pdf (Last accessed on 25/05/2015).

[4] WSIS Declaration for Building of Information Society, Available at http://www.itu.int/wsis/docs/geneva/official/dop.html. (Last accessed on 25/05/2015). Article 58, WSIS Declaration reads as follows: “The use of ICTs and content creation should respect human rights and fundamental freedoms of others, including personal privacy, and the right to freedom of thought, conscience, and religion in conformity with relevant international instruments”.

[5] Charter of Human Rights and Principles for the Internet Available at http://internetrightsandprinciples.org/site/wp-content/uploads/2013/10/IRP_booklet_final1.pdf, (Last accessed on 25/05/2015).

[6] See Section 66A:Six Cases That Sparked Debate, Available at http://www.livemint.com/Politics/xnoW0mizd6RYbuBPY2WDnM/Six-cases-where-the-draconian-Section-66A-was-applied.html, (Last accessed on 25/05/2015). Also see, Facebook Trouble:10 Cases of Arrest Under Section 66A of IT Act, Available at http://www.hindustantimes.com/india-news/facebook-trouble-people-arrested-under-sec-66a-of-it-act/article1-1329883.aspx (Last accessed on 25/05/2015).

[7] Shreya Singhal v. Union of India, Available at http://indiankanoon.org/doc/110813550/ (Last accessed on 25/05/2015).

[8] Tim Wu, Network Neutrality, Broadband Discrimination, Available at https://cdt.org/files/speech/net-neutrality/2005wu.pdf (Last accessed on 25/05/2015).

[9] F.C.C. Approves Net Neutrality Rules, Classifying Broadband Internet Service as a Utility, Available at http://www.nytimes.com/2015/02/27/technology/net-neutrality-fcc-vote-internet-utility.html (Last accessed on 25/05/2015).

[10] The online campaign by www.savetheinternet.in and the AIB video have played a crucial role in gathering public support.

[11] Court of Justice of European Union, Case C-131/12.

[12] Rising like a Phoenix: The ‘Right to be Forgotten’ before the ECJ, Available at http://europeanlawblog.eu/?p=2351 (Last accessed on 25/05/2015).

[13] Viktor Mayor Schonberg, Delete: The Virtue of Forgetting in Digital Age, Princeton University Press (2009).

[14] Right to be Forgotten Poses A Legal Dilemma in India, Available at http://www.livemint.com/Industry/5jmbcpuHqO7UwX3IBsiGCM/Right-to-be-forgotten-poses-a-legal-dilemma-in-India.html, (Last accessed on 25/05/2015). Also see We received a Right to be Forgotten request from an Indian user, Available at http://www.medianama.com/2014/06/223-right-to-be-forgotten-india/ (Last accessed on 25/05/2015).

[15] Human Rights and Internet, Available at https://www.humanrights.gov.au/our-work/rights-and-freedoms/projects/human-rights-and-internet (Last accessed on 25/05/2015).

[16] Chinmayi Arun, SMS Block as Threat to Free Speech, Available at http://cis-india.org/internet-governance/www-the-hindubusinessline-op-ed-sep-1-2012-chinmayi-arun-sms-block-as-threat-to-free-speech (Last accessed on 15/07/2015).

[17] Pamposh Raina and Betwa Sharma, Telecom Services Blocked to Curb Protests in Kashmir, Available at http://india.blogs.nytimes.com/2012/09/21/telecom-services-blocked-to-curb-protests-in-kashmir/?_r=0 (Last accessed on 15/07/2015).

Author's Note: All the views expressed are my own and in no way are linked to the opinion of my employers. I thank CIS for this opportunity to explore Internet and Human Rights interface in India as part of the Studying Internet in India essay series.

Note: The post is published under Creative Commons Attribution 4.0 International license, and copyright is retained by the author.

For more details visit https://cis-india.org/raw/blog_studying-the-internet-discourse-in-india-through-the-prism-of-human-rights

Studying Platform Work in Mumbai & New Delhi

Anushree Gupta, Rajendra Jadhav, Sarah Zia, Simiran Lalvani and Noopur Raval — 2022-05-05T17:13:10Z

A report by Centre for Internet & Society (CIS) and Azim Premji University (APU) maps platform work in India and notes from four studies of workers driving taxis and delivering food for platform companies.

Introduction

With the arrival and rapid spread of gig platforms in India and across the world, scholars across fields – from economics and sociology to digital and new media studies – started to investigate how app-based gig platforms are affecting large and small-scale social and economic transformations. In the ‘first wave’ of gig economy research, scholars questioned the nomenclature itself, debating whether it should be called the ‘sharing economy’, gig economy, or rental economy. The impetus for these debates was, perhaps, that we already had some existing models for the sharing economy that largely drew on the idea of ‘the commons’ – or the general understanding that highly networked environments would offer people the opportunity to share their knowledge and spare resources freely, without charge, thus bypassing established corporate oligopolies as well as national and international laws that restricted free movement and access to knowledge and resources – especially for people from the so-called ‘developing’ world. To that effect, there exists valuable research now that bridges the moment of the sharing economy with the gig economy. For instance, Lampinen and colleagues studied older platforms and communities, like Couch Surfing, which allowed people to host and live on other people’s couches (or in their spare rooms) for no cost. The same set of scholars also studied Air Bnb and offered comparative understandings of how norms and expectations around partaking in (someone’s) idle resources change when the ‘gig logic’ enters the frame and platforms become real-time marketplaces for the exchange of goods and services, as against a temporally slower and more altruistic community-based model of sharing.

The ‘second wave’ of gig economy research, mostly originating in and responding to technological,social, and economic developments in North America and Western Europe, has focused on the disruptive effects of gig platforms on employment trends and the future of work. To elaborate, these scholars argue that gig platforms, by offering the promise of flexible work and quick earnings, but not the benefits of full-time, standard employment,are contributing to the ongoing casualisation and precaritisation of work at large. As marketplaces powered by algorithmic decision-making,platforms often argue that the resultant prices as well as earnings are not a product of human or organisational decisions but rather a result of algorithmic decisions and data points. Since these algorithmic systems are ‘black boxed’ or treated as highly confidential intellectual property, there is little scope to audit or ‘peek’ into their workings to understand how or why ‘real-time dynamic surge pricing’ works the way it does. A related host of issues concerns over the employment status of gig platform workers. As critics of platforms have noted, while platform companies classify workers as ‘independent contractors’ or‘vendors’, gig workers satisfy all the requirements of the employment test and thus deserve tobe recognised and compensated as full-time employees. In a landmark case brought forth by gig worker representatives in the UK, the court did recognise platform workers as employees and called for companies to reclassify them as such. Underlying debates around employment classification, compensation, and job security are united by a centralised theme that resonates with labour scholars globally – the (in)formalisation of work.

Reclassifying gig workers as full-time employees would further make them eligible for paid sick leave, maternity leave, and other health benefits, and would possibly make them eligible for minimum wage as well, thus leading to the formalisation and increased regulation of gig work.As scholars of platform work (including crowdwork) outside of industrialised countries have noted, even reclassification or simply recognising these jobs as a part of the formal sector may not necessarily translate to similar benefits or increased salaries in the longer term. Juxtaposed against a landscape of ubiquitous informality, as in the case of India, gig work does offer some features and affordances of formal work, such as financialisation, formal contracts, and the ability to at least appeal unfair practices, albeit to a limited degree. However, formalisation for its own sake in traditional legal and economistic terms may neither be possible nor entirely in response to the unique moment of precarity in the global South, where youth unemployment and skill and job misalignment, among other structural issues, inform the horizon of what kinds of futures are possible and how to attain them.

However, investigating questions of work, futures, and digital participation are not merely about finding answers to challenges in structural economic development and long- and short-term policy-making. The present, so to speak, is far from being determined by, or lived out in, the service of state or corporate visions; it is not the result of what happens between people as they participate on digital platforms. What happens to urban spaces; notions of kinship, publicity, social relationships, and hierarchies; and quotidian understandings of money, desire, aspirations, respect, morals, and justice is equally rich and important when understanding social transformation and the contribution of digital media to social change. Further, rather than approach economic, social, and cultural encounters as separate, we find it valuable to unpack platform encounters and exchanges, as we describe them in this report, as socio-technical and digital-cultural texts that hold within them the working out of macro and micro phenomena. Why and how rural, urban, migrant, and local workers take up gig work and invest in certain kinds of smartphones, cars, scooters, friendships, relationships, and uniforms cannot be attributed only to economic rationality or macro-sociological factors. But, simultaneously, in addition to these material cues, the conversations between gig workers, the norms they hold, and the norms that are in the process of being worked out as they go through their daily motions and emotions, their changing fashioning of the self, the perplexity resulting from daily work within an environment where they get very little information beforehand – all these are important forms of evidence to understand the human-machine encounter within a global South context and the resultant transformation of the self and society. Class, gender, and caste power in urban India are constantly being asserted, challenged, and reworked, not just through visible, large-scale social movements, but also through habits of consumption, intimate conversation, and encounters with the ‘other’. In the field reports that follow, researchers have tried to mine and attend to these daily intimate platform encounters to produce traces of what is ongoing and still being worked out: the process of platformisation and its social, cultural, and digital effects.

When we imagined this project, we were responding to some of the gaps as well as the disciplinary orthodoxy of scholarship that dictates platform studies and digital labour scholarship. We deliberately wanted to follow and replicate more generative approaches to the study of capitalisms and platform capitalism in this case. To that effect, we wanted to focus on the life worlds and laboring practices of gig workers, looking beyond the money they make through apps, how they are treated by platform companies, and how they resist their algorithmic management. As we succeeded in some measure through each field report, our aim was to recentre gig platform scholarship around who these workers are as urban dwellers, as gendered, caste, and class-ed bodies navigating Indian city spaces, and how their aspirations, constraints, and understandings of success, money, safety, and respect inform their encounters with the platform company, customers, police personnel, and the app itself.

We, the team at the Centre for Internet and Society, Bangalore, as well as co-principal investigator (PI), Noopur Raval, and field researchers, Anushree Gupta, Rajendra Jadhav, Sarah Zia, and Simiran Lalvani, are grateful to the Azim Premji University Research Grants Programme for their generous sponsorship and support for the project. This project contributes to thinking about the Future(s) of Work theme that is an active area of inquiry within the university and beyond. To reiterate, digital labour and platform studies scholarship in India and the global South is still at a nascent stage. Since the time we conceptualised, conducted, and analysed this gig work research, more studies have emerged (including studies by other researchers at CIS), and our report adds to this growing field of inquiry. The insights we present far from foreclose the questions or even the lines of inquiry that we open here. The report is structured as follows: we begin by reflecting on the changes in the gig work landscape after the COVID-19 pandemic, specifically in terms of how the pandemic has affected working-class communities, and, by extension, those who work in the platform economy. Subsequently, we present individual field reports by three field researchers, Sarah Zia, Simiran Lalvani, and Anushree Gupta, who reflect on their studies of gig work in Mumbai and Delhi, respectively. The report ends with a short conclusion and some methodological reflections that we gathered during the project.

Access the full report here.

For more details visit https://cis-india.org/raw/cis-and-apu-studying-platform-work-in-mumbai-and-new-delhi

Studying Internet in India: Selected Abstracts

sumandro — 2015-08-28T06:53:33Z

We received thirty five engaging abstracts in response to the call for essays on 'Studying Internet in India.' Here are the ten selected abstracts. The final essays will be published from June onwards.

Deva Prasad M - 'Studying the Internet Discourse in India through the Prism of Human Rights'

Exploring Internet from the perspective of human rights gives rise to the multitude of issues such as right to privacy, freedom of expression, accessibility. Pertinent socio-political and legal issues related to Internet which was widely debated upon in the past one year in India includes lack of freedom of expression on Internet and Section 66A of Information Technology Act, 2000. The recent net neutrality debate in India has also evoked deliberation about the right of equal accessibility to Internet and to maintain Internet as a democratic space. The repercussions of ‘Right to be Forgotten’ law of European Union also had led to debate of similar rights in Indian context. Interestingly all these issues have an underlying thread of human right perspective connecting them and need pertinent deliberation from human rights perspective.

This paper is an attempt to understand and analyze theses issues from the human rights angle and also how they have contributed in evolving an understanding and perspective amongst the digitally conscious Indian’s to ensure the democratic nature of “Internet” is perceived. Moreover, analysis of these three issues would also help in emphasizing upon the need for a right-based approach in studying Internet in India.

Dibyajyoti Ghosh - 'Indic Scripts and the Internet'

Whereas the status of the internet in India is similar to the status of the internet in similar economies with low-penetration and a primarily mobile-based future, an alphabetically diverse nation such as India has its added worries. Whereas the 1990s saw an overdomination of English given the linguistic communities which were developing the world of computers and the world of the internet, by 2015, some of the disparity with offline linguistic patterns has been reduced. However, for Indic scripts, much less development has taken place. If one is studying the internet in India, chances are one is studying it in English.

What does this hold for the future of these Indic scripts? Given the multilingual skills of Indian school-goers and the increasing amount of daily reading time of those connected to the internet (which is somewhere between 12% and 20% of the population) being devoted to reading on the internet, chances are reading is increasingly in English. In this essay, I shall attempt to study the effects this has on the internet population of India, some of which are as follows.

The kind of mimetic desire it causes
The degneration in spelling skills caused due to transliteration
The effacement of non-digitised Indic verbal texts

Divij Joshi - 'The Internet in the Indian Judicial Imagination'

The first mention of the 'Internet' in the vocabulary of Indian judicial system was a fleeting reference to its radical capability to allow access to knowledge. In one of its most recent references, it expounded upon and upheld the idea of the Internet as a radical tool for free expression, announcing its constitutional significance for free speech.

The judicial imagination of the Internet – the understanding of its capabilities and limitations, its actors and constituents, as reflected in the judgements of Indian courts – plays a major role in shaping the Internet in India, both reflecting and defining conceptions of the Internet and its relationship with society, law, and public policy.

This essay is an attempt to use legal and literary theory to study the archives of judicial decisions, tracing the history of the Internet in India through the lens of judicial trends, and also to look at how the judiciary has defined its own role in relation to the Internet. It attempts a vital study of how courts in India have conceptualized and understood the Internet, and how these conceptions have, in turn, impacted the influence of the Internet on Indian society.

Ipsita Sengupta

The proposed essay will make observations of a specific kind of conversation that takes place on the social media platform of YouTube. The conclusive argument is imagined along questions of high versus low culture, as described below.

Under study are two objects- one, particular YouTube videos which play Rabindra-Sangeet, i.e. songs penned and composed in the late 19- early 20th centuries by the Bengali writer and artist Rabindranath Tagore, the body of work which today has become a genre of Indian music; and the second, comments that these videos receive from users of the site.

Visuals of YouTube song videos of Rabindra-Sangeet are of many kinds. So are renditions, with solitary or duet or band performances, and with varying pace and instrumental accompaniment.

The videos which have visuals from contemporary cinema, like images of urban youth, and the remixed renditions have often been found to receive comments which reflect/ reveal hurt sentiments of people trying to preserve some kind of sanctity of Rabindra-Sangeet, comments which state how the ethics of presenting the genre have been violated, via their notation and design, by either makers of the film in the song’s incorporation, or by the way young pop stars have been placed in particular montages.

Some examples:

In such a scenario, YouTube as medium of user-generated expression becomes interesting to analyse individual and group dynamics- given the space for commenting (below the video), and statistical data such as “Likes”, “Dislikes”, and “Views”. The debate here is that in Tagore’s “Nationalism”, when he himself is seen to have an imagination of the human race beyond patriotic groupings and consequent othering, does this apparent need to avoid “insulting” his compositions by preserving an intangible art form in a particular way, become then a type of jingoism of region or identity? And what is this Benjaminian “aura” of the “original” that listeners look for in their experience of these videos?

Laird Brown - 'Dharamsala Networked'

Three hours after regulations governing public access to WiFi in India were changed in 2005 the first router went up in Dharamsala. It was homemade, open source, and eventually, “monkey proof.” Something unimaginable had happened: high-speed Internet access in one of India’s most difficult physical geographies. Dharamsala has also become one of India's interesting information networks and has a burgeoning, unlikely 'tech scene’. But is it so unlikely?

Since 1959 Dharamsala has been home to the Dalai Lama, the Tibetan people and, government in exile. This single, significant incident possibly set in motion a number of factors that made it possible for the mountain-town to become a political, global, communications. However, much like the rest of India, the region struggles for human and environmental rights against fractured ideas of 'development'. This essay will draw on archives and interviews to unpack this microcosmic tale of Internet access, its histories and economics and the factors at play in shaping it - mundane and maverick, familiar and outlier.

Maitrayee Deka - 'WhatsApp Economy'

Everyone around us is connected to the Internet through some or other electronic devices, phones, laptops, and tablets. However, not everyone use Internet for the same purpose. Through an ethnographic account of the usage of WhatsApp messages by the traders in three electronic bazaars in Delhi, Palika Bazaar, Nehru Place and Lajpat Rai Market, we see how Internet on the phone is used predominantly for business purpose. The paper seeks to examine how Whatsapp messages, which are for most of the users a medium for social communication, for the traders in Delhi, become a mode to establish business contact with their counterparts in China. From sharing of pictures of new tools to quoting prices of different products, Whatsapp messages become the lifeline of what many has termed as ‘globalization from below’. This paper argues what has started as economic exchanges through Whatsapp messages may start a new political alliance of similar mass markets in Asia. With the electronic bazaars in Delhi facing stiff competition from formal business actors both online and offline, the WhatsApp messages that is a space of new innovations and trade alliances could sustain the mass markets in India.

Purbasha Auddy - 'Citizens and their Internet'

Suddenly it seems internet data package on mobile phones is the reply to the problems in India. As mobile phones remain with us most of the time, it is as if we are ready to face the world if our mobile phones have a data package. Yes, several television commercials in India are gleefully harping on the notes of knowledge, empowerment and freedom. Moreover, internet is being identified as a virtual institution.

The essay proposes to look into those advertisements which talk about the internet to promote data packages, mobile phones or apps. Through this, the essay firstly, would like to construct the idea of the internet using the Indian citizen who is depicted as smart and almost infallible. Secondly, on the other hand, the essay would analyse how an affirmative and constructive view of using the internet in the minds of citizens has been generated by these advertisements, like the virtual world of the internet can save you from any drastic situation.

Advertisements are creative constructs, which have a strong aptitude to entice target consumers. While studying the internet in India, studying the ‘texts’ of Indian advertisements which refer to the act of ‘consuming’ the internet could result in an interesting study.

Sailen Routray - 'The Many Lives and Sites of Internet in Bhubaneswar'

Those of us who have jumped or meandered across to the wrong (or perhaps the right) side of thirty by now, first came to consume internet in what were called, and are still called, cyber cafes or internet cafes. Their numbers in big Indian cities is dwindling because of the increasing ubiquity of smartphone, and netbooks and data cards. The cyber café seems to be inexorably headed the way of the STD booth in the geography of large Indian cities. The present paper is a preliminary step towards capturing some of the experience of running and using internet cafes. With ethnographic fieldwork with cyber café owners and internet users in these cafes in the Chandrasekharpur area of Bhubaneswar (where the largest section of the computer industry in the state of Odisha is located), this paper tries to capture experiences that lie at the interstices of ‘objects’ and spaces - experiences that are at the same time a history of the internet as well as a personal history of the city.

Sarah McKeever - 'Quantity over Quality: Social Media and the New Class System in India'

From the humblest mobile phones to the most sophisticated computers, the Internet is everywhere and nowhere in India. The boundaries, the contours of the space remain nebulous and opaque. When engaging with social media in urban India in particular, we are bound to the conventions of corporations which demand quantity over quality creating a new class system of the Internet: those who are “active” – and therefore a “better” user – and those who have seemingly failed to keep up with the demands of the medium, buried in the ever‐growing noise and chaos. The creation of a new class system on the Internet, based on Western corporate desire for data, has shaped who is seen and heard on the Internet in India.

Based on fieldwork in New Delhi which examines the impact of the Internet on offline social movements – including the anti corruption movement in 2011 and the Delhi Rape Case in 2012 – I will argue that the study of the Internet in India can reinforce Western corporate conceptions of how to use the Internet properly among various users involved in the movements. By challenging these preconceptions, this essay will engage with issues of Western corporate notions of Internet use and how we engage with and find participants, how we evaluate what is “good” use of the Internet, and the creation of a new class system on the Internet in India.

Smarika Kumar - 'Governing Speech on the Internet: Transforming the Public Sphere through Policymaking'

In the privatised spaces of the World Wide Web and the internet, how does one make sense of speech? Should speech in such a space be understood as the product of a marketplace of ideas? Or should its role in democratic participation be recognised by contextualising the internet as part of the Habermasian public sphere? These questions have interesting implications for the regulation of speech on the internet, as they employ different principles in understanding speech. Recent scholarship has argued for the benefits of employing the public sphere approach to the internet and thus recognising its democratic potential. But taking into account that all speech is inherently made in private spaces on the internet, the application of this approach is far from simple.

This creates a tension between the marketplace of ideas and the public sphere approaches to speech on the internet in policymaking. I propose to explore how legal and regulatory mechanisms manage these tensions by creating governance frameworks for the internet: I argue that through the use of policy and regulation, the private marketplace of the internet is sought to be reined in and reconciled to the public sphere, which is mostly represented through legislations governing the internet. I propose that this less-than-perfect reconciliation then manages to modify the very idea of the public sphere itself in the Indian context, by infusing participation of the "other" on the internet through indirect means.

For more details visit https://cis-india.org/raw/studying-internet-in-india-selected-abstracts

Studying Internet in India (2016): Selected Abstracts

sumandro — 2016-07-06T06:24:42Z

We received some great submissions and decided to select twelve abstracts, and not only ten as we planned earlier. Here are the abstracts.

Abhimanyu Roy

The Curious Incidents on Matrimonial Websites in India

What is love? Philosophers have argued over it, biologists have researched it and in the age of the internet, innovators have disrupted it. In the west, dating websites such as OKCupid and eHarmony use all manner of algorithms to find its users their optimal match. In India’s conservative society though, dating is fast-tracked or skipped altogether in favor of marriage. This gives rise to a plethora of matrimonial sites such as Jeevansathi.com and Shaadi.com. This is where things get tricky.

Matrimonial websites are different from other internet-enabled services. The gravity of the decision and the major impact that it has on the lives of users brings in pressure and a range of emotions that are not there on casual transactions such as an Uber ride or a foodpanda order. From outright fraud to online harassment newspaper back pages are filled with nightmare stories that begin on a matrimonial website. So much so, that in November of last year, the Indian government decided to set up a panel to regulate matrimonial sites in order to curb abuse. The essay will analyze India’s social stand on marriage, the role of matrimonial websites in modern day India, the problems this awkward amalgamation of the internet and love gives rise to and the steps authorities and matrimonial companies are taking to prevent these issues from occurring.

Anita Gurumurthy, Nandini Chami, and Deepti Bharthur

Internet as Sutradhar: The Aesthetics and Politics of Digital Age Counter-power

The open Internet is now a feeble, wannabe, digital age meme. The despots have grabbed it and capitalism has colonised it. But the network that engulfs its users is also a multi-headed organism; the predictables have to make peace with the unpredictables, both arising as they do with the unruly affordances of the network. The much celebrated public domain of open government data, usually meant for geeks and software gurus dedicated to the brave new 'codeful' future, has meant little for marginal subjects of India's development project. Data on government websites have been critiqued worldwide for often being too clunky to catalyse civic use or too obscure to pin down government efficacy. However, as an instrument of accountable governance, data in the public domain can help hold the line, fuelling vanguard action to foster democracy. Activists engaged in the right to food movement in India had reason to rejoice recently when the Supreme Court of India pulled up the central government for delay in release of funds under the MGNREGA scheme and violating the food security law. The series of actions leading to this victory enjoins deeper examination of the MGNREGS website, the design principles of the MIS that generates reports based on the data, and the truth claims that arose in the contingent context marking this struggle. What were the ingredients of this happy irony; the deployment of the master's tools to disband the master's house? What aesthetics and principles made for a public data structure that allowed citizens to hack into state impunity? And what do such practices around the digital tell us about the performativity of the Internet - not as a grand, open, phenomenon for the network to access the multitude, but as the inane, local, Sutradhar (alchemist who produces the narrative), who allows truths to be told?

Aishwarya Panicker

How Green is the Internet? The Good, the Bad and the Ugly

Groceries at your doorstep, data on your fingertips, an Uber at the tap of a button and information overload- human negotiations with the internet have definitely changed drastically in the past few decades. Research in the area, too, has transformed to not just the supply of internet to the masses, but has evolved to include innovative and revolutionary ideas in terms of internet infrastructure and governance. With over 3.2 Billion internet users in the world, and over 400 million of these from India, this is no surprise.

However, while environmental sustainability remains at the forefront of many-a-government, there is little data / debate / analysis / examination of the environmental impact of the internet. This is true especially for India. In 2011, Joel Gombiner wrote an academic paper on the problem of the Internets carbon footprint, with a premise based on the lesser known fact that the ICT industry has been ‘responsible for two to four percent of the global greenhouse gas emissions’- an area that the Climate Group’s Smart 2020 report had focused on back in 2008 as well. Clearly this is a war on the environment that is yet to receive large-scale attention.

How can we move beyond particular fascinations with the internet and engage holistically with the internet? By moving towards a dimension of internet infrastructure studies, that has large policy and implementation benefits. This paper, then, will seek to elucidate four central issue areas: first, as the third highest country in terms of internet use, what is the current environmental impact of internet usage in India? Second, are there any regulatory provisions that give prescriptive measures to data centres and providers? Third, do any global standards exist in this regard and finally, what future steps can be taken (by the government, civil society and individuals) to address this?

Deepak Prince

One of the most important effects of increasing internet connectivity coupled with universal electronic display screens, multimedia digital objects and supple graphic interfaces, is the proliferation of systems of enunciation. The business letter, typewriter, electric telegraph and radio, each in its own time, transformed how humans make sense in different forms of writing. Some of these survive to this day (forms of address from letters, the abbreviations and ‘cablese’ from telegraph operators etc). Now, we find new spaces of networked sociality emerging at rapid speeds, and everyday, we forget many others that are now outdated, no longer ‘supported’ or desired. How does one study this supple flow of discourse? Deleuze and Guattari’s concept of tracing collective assemblages of enunciation (the structuring structures of discourse) and Gilbert Simondon’s Law of relaxation (where technical elements created by complex ensembles are released into a path of technological evolution where they may or may not crystallize the formation of new ensembles) are two philosophical notions that seek to address this problem. The anthropologist Ilana Gershon suggests that new social media platforms like Facebook have a detrimental effect on sociality because they impose a neo-liberal notion of personhood on its users, through the interface. I take this as my point of departure, and based on ethnographic fieldwork conducted at a new media marketing agency, I attempt to draw out how ‘posting’ is modulated on facebook, about how subjectivity is configured within the complex matrix comprising a constant flow of posts, the economy of ‘liking’, algorithmic sorting and affects that do not cross the threshold of the screen.

Maitrayee Mukerji

By some latest estimates, around 35% of the population access the Internet in India using multiple devices. As Indians browse, search, transact and interact online, one can observe the increasing intertwining of the Internet in their everyday lives. But, how much do we know about the influence and impact of the Internet on Indian and in India? Advances in big data technologies provide an exciting opportunity for social science researchers to study the Internet. So, trends can be detected, opinions and sentiments can be calibrated, social networks can be discovered by using technologies for collecting and mining data on people online. But are social science researchers in India equipped enough to do a rigorous and detailed study of the India? Leaving aside debates on epistemology, ontology and methodology of researching Internet using big data analytics, the very first challenge is limited access to data. A cursory scan of the available research would indicate that the data – tweets, trends, comments, memes etc. have generally been collected manually. The bulk of the data is collected by private companies and available either at a price or by writing programs to access them through APIs. The latter allows only limited extraction of data and more often than not has a learning curve. Access to raw data, through institutional repositories or special permission, if available is only to select few. Legal and ethical issues arise if one considers scrapping websites for data. The essay is an attempt to articulate the challenges in accessing data while making attempts to study the Internet using big data analytics.

Muhammed Afzal P

Internet Memes as Effective Means of Social and Political Criticism

By looking at the user-generated memes posted from the Malayalam Facebook pages “Troll Malayalam” and “International Chalu Union”, this essay argues that political memes function as effective means of social and political criticism in Kerala. In a society where conversations often tend to feature examples from popular films, memes from these pages use images from popular culture including television to respond to current affairs as well as contemporary social and political questions. Often described mistakenly as 'trolls' by the practitioners themselves, a major portion of the memes have a progressive content in terms of discussing questions related to religion, sexuality, nationalism, etc. It won’t be an exaggeration to state that many Malayalis see these memes as instant 'news analysis' of current affairs. The argument of this essay will be advanced through an analysis of the memes that were produced in relation to contemporary socio-political and cultural questions such as beef ban, the rise of right-wing politics in Kerala, the question of religious conservatism, etc. Through this the essay seeks to investigate how internet memes creatively contribute to social movements and also to see how critical questions in cultural criticism are translated into "the popular.'

Dr. Ravikant Kisana

Archetyping the 'Launda' Humor on the Desi Internet

Humor on the internet has proven a massive social unifying force for young, upper class Indian millennials. The humor is not just consumed via Western (mainly US) humor collectives such as 9GAG, Cracked, etc - the proliferation of 'Indian' humor pages on the Facebook and the countless YouTube comedy channels is testament to the localisation of this content. However, the humor which is seen as a unifying force is largely 'launda' aka. 'heteronormative-upper caste-male' in its sensibilities. Comedy collectives like TVF, with its popular channel 'Q-tiyapa' had to create a separate handle 'Girliyapa' to cater to feminist themes. The idea is that humor by default is male, and 'feminist humor' needs a separate space.

This essay seeks to study the 'launda'-cultural attributes of online Indian humor. It will seek to document and wean archetypes of comedy tropes which fit this mode. The area of the documentation will be YouTube comedy channels and Facebook humor pages—however, the same can be extended to Twitter handles and the suchlike.

Siddharth Rao and Kiran Kumar

Chota Recharge and the Chota Internet

Uniform and affordable Internet is emerging as one of the fundamental civil rights in developing countries. However in India, the connectivity is far from uniform across the regions, where the disparity is evident in the infrastructure, the cost of access and telecommunication services to provide Internet facilities among different economic classes. In spite of having a large mobile user base, the mobile Internet are still remarkably slower in some of the developing countries. Especially in India, it falls below 50% even in comparison with the performance of its developing counterparts!

This essay presents a study of connectivity and performance trends based on an exploratory analysis of mobile Internet measurement data from India. In order to assess the state of mobile networks and its readiness in adopting the different mobile standards (2G, 3G, and 4G) for commercial use, we discuss the spread, penetration, interoperability and the congestion trends.

Based on our analysis, we argue that the network operators have taken negligible measures to scale the mobile Internet. Affordable Internet is definitely for everyone. But, the affordability of the Internet in terms of cost does not necessarily imply the rightful access to Internet services. Chota recharge is possibly leading us to chota (shrunken) Internet!

Smarika Kumar

Why Mythologies are Crucial to Understand Governance on the Internet: The Case of Online Maps

How does one study internet in India? This essay proposes to provide one possible answer to this question through its central argument that internet, like other technologies, is very much a part of a “mythological” or “fictional” narrative of the history of this country, and without an understanding of these mythologies, the development of internet governance in the country cannot be hoped to be understood. This central argument is traced in the essay through the debates and discussions on law and policymaking around online maps. The essay, in its first part, explores what a “mythological” account of the history of India might mean, and what role technological developments play in it. It does so by tracing the narrative of mapmaking in medieval India and its deep ties with magic, secrecy and mythical stories. It then surveys how modern mapping surveys in the colonial period interacted with the idea of the “native”, and argues that such interactions created a dichotomy between “native” sciences, folklore on the one hand, and colonial achievements, national security on the other. It argues that it is this latter strand of a certain “national security” vision of technology which found dominant voice in the regulation of maps in India post-independence, yet the sense of the unknown, mystical, or “mythological” in such technological deployment as mapmaking requires, survived. The essay finally uses such evidence to trace how even in online interactions, and internet governance design in India- this aspect of the mystical and the fear of it often sustains, driven by a (repressed?) memory of mythology, through the use of analogies. And it is within this twilight zone, within this frontier between “mythology” and nation-building, that a governance design for online maps is being presently constructed in India. The essay then argues that it becomes crucial to understand such mythologies around technology generally and internet specifically and the manner they interact with law and policymaking in order to really get a sense of a 21st century India’s experience of the internet.

Sujeet George

Understanding Reddit: The Indian Context

Even as social networking sites like Facebook and Twitter seek to carve a niche within the Indian social media landscape, the presence and impact of news aggregator website reddit seems relatively unnoticed. Known for its excessive self-referentiality and inability to emerge from a restricted pool of informational flow, reddit nevertheless has come to be a major focal point of convergence of news and public opinion, especially in the United States. The web interface, which allows for users with overlapping interests to converge under a common platform namely the “subreddit,” allows the possibility of understanding questions of user taste and the directions in which information and user attention flow.

This paper seeks to offer a preliminary gesture towards understanding reddit’s usage and breadth in the Indian context. Through an analysis of the “India” subreddit and examining the manner and context in which information and ideas are shared, proposed, and debunked, the paper aspires to formulate a methodology for interrogating sites like reddit that offer the possibilities of social mediation, even as users maintain a limited amount of privacy. At the same time, to what extent can such news aggregator sites direct the ways in which opinions and news flows change course as a true marker of information generation responding to user inputs.

Supratim Pal

India, being a multilingual country, owes a lot to the Internet for adding words to the vocabulary of everyday use in different languages.

This paper would critically examine how Net words like "selfie", "wall", "profile" and others have changed the way Indians write or talk. For example, a word like "nijaswi" was not there in Bengali language five years back but is used across several platforms as a translation of "selfie".

On one hand, computer-mediated communication (CMC) has helped us to express in short messages and on the other, we all have picked up use of punctuation marks like colon or a semicolon to express our emotion - which have got another name, "emoticons".

The paper would be more practical in approach than theoretical. For example, it would feature chat (another example of CMC) conversations 10 years ago when hardly an emoticon was used, and that of today's when we cannot think of a chat without a "smiley" or a "sticker". Even the linguist, David Crystal, probably could not have thought that in 15 years, the language (not just lingua franca, English) would change worldwide since he first tried to theorize Internet language in 2001.

Today, a linguist need not to have a proper publication to introduce a word in any language but Netizens can re-invent words like "troll" or "roast" to criticize one or "superlike" to celebrate an achievement or even "unfriend" someone to just relax.

Surfatial

Surfatial is a trans-local collective that operates through the internet. We use conversations to aid learning outside established structures. We are concerned with enabling disinhibition through the internet, for expressing what may not be feasible in physical reality. What role does partial or complete anonymity play in this process of seeking “safe” zones of expression? Fake profiles on social media offer such zones, while perhaps also operating to propagate, mislead or troll.

Our essay would argue:

That there is a desire to participate in speculative fora in the Indian cultural context and the internet has created space for philosophical questioning among contemporary Indian participants which can develop further, despite common assertions that online spaces are largely uncivil and abusive.
That anonymous and pseudonymous content production offers a method for exploring and expressing with a certain degree of freedom.
Spam-like methods used in sub-cultural outreach efforts on social media have proved effective in puncturing filter bubbles.

Our essay would be drawn from experiments via Surfatial’s online engagement platforms (Surfatial’s Study groups and post_writer project) to examine:

Extent of participation.
Disinhibition facilitation and dialoguing.
Reach.
Emergence and development of ideas.
Creating an archive of internet activity and re-processing it into new forms of presentation.

For more details visit https://cis-india.org/raw/studying-internet-in-india-2016-selected-abstracts

Studying Digital Creative Industries in India: Initial Questions

sneha-pp — 2016-03-18T13:55:56Z

This brief overview of the discourse around creative industries is an attempt to explore some ways of identifying what could be digital creative industries in India, and the questions they raise and problematize for us in terms of cultural expression, knowledge production, creativity and labour. The term ‘creative industries’ has been around for a while now, but with the advent of the digital, and with interest from different sectors, especially with a focus on policy and economic development, it would be essential to critically examine the discourse around the term, and see where it may be changing to open up new possibilities, particularly for the arts, humanities and design.

Introduction

The term ‘creative industries’ has been popular for more than two decades now, and continues to remain an important sector for research and development, as indicated by several shifts in policy and public discourse in the last few years. A significant move has been the foregrounding of creativity and knowledge as important resources for economic growth and social well–being. The term has a connection with the older and more specific term ‘cultural industries’, with its origins in the Frankfurt School [1] of theory, but has developed as part of a larger discourse around the creative economy/knowledge economy. First used in Australia in 1994 as part of a report titled Creative Nation [2], it became more widely recognized in the following years with the setting up of the Creative Industries Task Force by the United Kingdom’s Department of Culture, Media and Sport in 1997.The UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expressions (2005) [3] was perhaps the most prominent global effort in recognizing and taking steps towards fostering the growth of creativity and cultural production as part of sustainable development.

Following this there have been several other initiatives across the world, most noticeably in the Anglo-American context, that have built upon this framework to ease and facilitate cross-cultural flows and diversity in the circulation of information, labour and goods. Increasingly, the attempt now is to understand the relevance of these efforts in the digital age, where several advancements in technology and the ubiquitous presence of the internet continue to determine the creation, circulation and consumption of cultural commodities. This blog post is an attempt to outline some initial thoughts on what could be the possibilities of studying ‘digital’ creative industries in India. The digital is an inherent aspect of much cultural and creative expression today, given the steady transition from analogue to digital and the increased presence of internet in almost every domain. What would constitute creative digital industries in the present moment, how do they determine the larger course of cultural production, and pose new questions for labour, commodities, creativity and technology more broadly are some of the questions explored here.

According to the UN Creative Economy Report 2010 [4] the creative industries:

are the cycles of creation, production and distribution of goods and services that use creativity and intellectual capital as primary inputs;
constitute a set of knowledge-based activities, focused on but not limited to arts, potentially generating revenues from trade and intellectual property rights;
comprise tangible products and intangible intellectual or artistic services with creative content, economic value and market objectives;
stand at the crossroads of the artisan, services and industrial sectors; and
constitute a new dynamic sector in world trade.

As the report mentions, these are ‘evolving’ concepts and definitions, and just the number of areas that can come within the purview of the creative industries has increased greatly in the last decade. The report classifies creative industries under four different models as illustrated here:

Source: UN Creative Economy Report 2010.

Creative Industries in India

In India, there has been a keen interest in the potential of creativity as a resource, although creative industries may not be a popularly used term. From a policy perspective it is largely in terms of opportunities for economic growth, and more recently the potential for innovation and entrepreneurship, as seen in the Niti Aayog report presented in 2015 [5], which says that:

the committee proposes using digital platforms to encourage innovation, reforming the educational system to encourage creativity and upskilling workers to make them more employable, improving the ease of doing business, and strengthening intellectual property rights. Finally, the committee also proposes a number of measures to change cultural biases and attitudes towards entrepreneurship in the long-term, including attaching entrepreneurship to large scale economic and social programs, promoting new high-potential sectors via the government’s “Make in India” campaign, fostering a culture of coordination and collaboration, attempting to redefine cultural notions of success, and tying entrepreneurship with the social inclusion agenda.

The report therefore reflects an interest in harnessing creativity or creative labour as a significant factor in fostering innovation and entrepreneurship, and in some sense also expanding the scope of such entrepreneurship by tying it with social inclusion and encouraging collaboration. What this also has implications then is for educational reform, capacity-building and upskilling for increased employability and better livelihoods, something that requires a systemic and focused effort spread over time. The report also explicitly speaks of strengthening an existing intellectual property regime, which also has been a rather dominant framework for the creative industries discourse from a policy perspective. While there is a need to focus on growth and innovation, a perceived objective of IP, the easy conflation of the two is problematic. Further, the role of IPR in fostering innovation and socio-economic development, as reflected in the draft National IPR policy (2014) [6] is contentious, as responses to the draft have pointed out [7]. It would also be imperative to understand better the ‘cultural notions of success’ and how these would also impact the creative industries discourse in India.

As part of a large research initiative titled Culture: Industries and Diversity in Asia (CIDASIA) [8] spread over two years, the Centre for the Study of Culture and Society Bangalore worked on some of the pertinent questions that emerged out of the creative industries discourse in India and the sub-continent. In a report produced as part of this initiative creative industries are described as:

[T]he vast sector that has emerged with the arrival of modern technologies (emphasis as in the original) and forms of mass reproduction since the colonial period. This sector has now become an important site of intervention for both governments such as in UK, Australia and India and international agencies such as the United Nations.

Further, about the programme the report says:

The initiative attempts to assess the viability of international and government policies for cultural and creative industries and thus lay the groundwork for a hitherto unprecedented intervention of philanthropic organizations in the domain. We specifically focus on culture industries through the node of ‘livelihoods’ that we see as inextricably tied to this sector.

The importance of the question of livelihood to the growth in culture industries remains even today, as they are a source of employment for a vast section of society, mostly in rural areas, and often fall into what is called the unorganized sector. Low capital investment and the disputable legality of many of these industries however, make this connection a complicated one, as pointed out by the CIDASIA research. The study critiqued existing models of creative and cultural industries which emphasized copyright and intellectual property rights (IPR) as safeguards of livelihood and identity, a rather contentious connection given the presence of a large underground economy based on creative labour, which is also often migrant in nature. Other initiatives in the programme included a consultation to rethink the existing debates around cultural policy and diversity, with a focus on the rights of marginalized people, rights in the domain of mass culture, copyright and IPR. Diminishing spaces for cultural or political-artistic performances, and the role of creative cities in fostering such spaces was another area of concern.

There were several learnings from these initiatives about the nature of creative industries (audio-visual media including film and television), the conflation and overlap with culture industries (including craft and legacy industries) and the complex relationship between the two, and how the latter benefits from the first. The question of livelihoods, particularly those of non-citizens, or the migrant is an important one, for it highlights the cultural visibility of these industries, and more importantly establishes the presence of an underground economy that produces goods of high economic value, using cheap labour. Policy reforms, especially with respect to IPR and any regulation of these industries would need to take into account these features. The convergence of difference forms of cultural production with the growth of new media technologies, in particular is a pertinent question. Along with growing concerns around piracy, growth of new kinds of content, exclusivity and distribution become important factors here. The availability of capital and technology, and a growing global presence has also changed dramatically the nature of several creative industries, such as media, entertainment and advertising, but also brought with it challenges of finding creative and sustainable business models [9]. The problem of cultural impenetrability, or the difficulty of certain commodities to find a market in certain countries was also brought up as part of a study on the Korean wave in India. The translation of cultural worth into economic value, here studied through an examination of the cinema as cultural object, produced interesting observations in addressing the commodification of these objects and understanding the problem of value in this context [10]. The role of technology in the growth of the creative industries was an inherent aspect of all these studies, with factors such as context, conditions and quality of access, and the need to understand the problem of the 'last mile' as a conceptual and cultural problem, rather than a technological one, being emphasized in these findings [11].

Creative Labour?

The importance of the question of livelihood to the growth in culture industries remains even today, as they are a source of employment for a vast section of society, mostly in rural areas, and often fall into what is called the unorganized sector. Low capital investment and the disputable legality of many of these industries however, make this connection a complicated one, as pointed out by the CIDASIA research. The study also critiqued existing models of creative and cultural industries which emphasized copyright and intellectual property rights (IPR) as safeguards of livelihood and identity, a rather contentious connection given the presence of a large underground economy based on creative labour, which is also often migrant in nature. Other initiatives in the programme included a consultation to rethink the existing debates around cultural policy and diversity, with a focus on the rights of marginalized people, rights in the domain of mass culture, copyright and IPR. Diminishing spaces for cultural or political-artistic performances, and the role of creative cities in fostering such spaces was another area of concern.

In the last decade alone, the internet and digital technologies have grown at an exponential pace in India. Creative industries have been driven greatly by advancements in technology, and the role of the digital here then becomes an important aspect of the discourse, in terms of either a space, object or context. The term itself has drawn different kinds of criticism, beginning with the juxtaposition of creativity and industry, or the ‘economisation of culture’, as another product of contemporary capitalism, a critique that stems from the Frankfurt School. The problems are several, as outlined here by Andrew Ross [12]:

It may be too early to predict the ultimate fate of the paradigm. But sceptics have already prepared the way for its demise:: it will not generate jobs; it is a recipe for magnifying patterns of class polarisation; its function as a cover for the corporate intellectual property (IP) grab will become all too apparent; its urban development focus will price out the very creatives on whose labour it depends; its reliance on self-promoting rhetoric runs far in advance of its proven impact; its cookie-cutter approach to economic development does violence to regional specificity; its adoption of an instrumental value of creativity will cheapen the true worth of artistic creation.2 Still others are inclined simply to see the new policy rubric as ‘old wine in new bottles’ – a glib production of spin-happy New Labourites, hot for naked marketization but mindful of the need for socially acceptable dress. For those who take a longer, more orthodox Marxist view, the turn toward creative industries is surely a further symptom of an accumulation regime at the end of its effective rule, spent as a productive force, awash in financial speculation, and obsessed with imagery, rhetoric and display.

Similar concerns may be highlighted in the Indian context as well, where the employability of many in creative fields of work, which often fall under the informal or unorganized sector, has always been fraught with uncertainty. The access to cultural and social capital also defines the discourse in a certain manner, as largely urban-centric and focused around a particular class. Education, training and capacity-building efforts in creative fields, and access to these are an important factor that requires further exploration. As reflected in the discussions above, the prevalent imagination of cultural and creative industries still focusses on IPR and socio-economic development of certain sectors of the knowledge economy, therefore making invisible other kinds of labour. The appropriation of the term itself to focus on innovation in certain sectors, at the cost of others, and streamlining and regulation of these in some way would be another aspect of concern. More importantly, the definition of creativity, as beyond skilling for certain kinds of work also needs to be emphasized in these discussions.

Key Questions

Whether these are still pertinent criticisms now is a question, and more importantly, what would be new ways to frame the creative industries debate today would be a relevant starting point of engagement. The following are some questions that could be useful in mapping the creative industries discourse and how it could be thought about today, post the digital turn:

What are digital creative industries? Is it possible to identify a smaller subset of industries that would come within the purview of this term, or is it another entry point into the creative industries discourse in India, where the digital is all pervasive? What are new kinds of creative industries that are heavily and/or purely reliant on the internet and digital technologies?
Does the digital add a new perspective/dimension to how we theorise the notion of creative labour, because of the manner in which it affects, or determines creative expressions in the present, on the internet and more broadly in the digital? More importantly, do we need to critically think about a definition of creativity itself, today within the digital context? How do we then understand questions of precarity in working conditions, innovation and entrepreneurship in this space?
Who is the creative subject? Is it possible to understand such a subject outside of the very Eurocentric discourse around creativity and ‘creation’, which paints the creator as hegemonic in some sense? Another new way to reframe the livelihoods question is to understand the creative worker/knowledge worker, and how to think of these distinctions. What are the new ways to understand this debate?
The discourse around creative industries has largely been framed within the context of the intellectual property rights, and as a method to ensure the stability of the IPR regime. Given the changes, and many nuances to the IPR debates in the last few years, and the growth of the Free/Libre and Open Source Software (FLOSS) movement, it would be useful to understand the growth of creative digital industries in this context.
What does this tell us about a growing digital economy in India? Creative industries would raise interesting questions about the fostering of a digital economy in India, and the many ways in which it determines cultural production in the rest of the world.

Endnotes

[1] Theodor Adorno and Max Horkheimer, 'The Culture Industry: Enlightenment as Mass Deception,' 1944. https://www.marxists.org/reference/archive/adorno/1944/culture-industry.htm.

[2] See: http://apo.org.au/resource/creative-nation-commonwealth-cultural-policy-october-1994.

[3] See: http://portal.unesco.org/en/ev.php-URL_ID=31038&URL_DO=DO_TOPIC&URL_SECTION=201.html.

[4] See: http://unctad.org/en/Docs/ditctab20103_en.pdf.

[5] See: http://niti.gov.in/mgov_file/report%20of%20the%20expert%20committee.pdf.

[6] See: http://dipp.nic.in/English/Schemes/Intellectual_Property_Rights/IPR_Policy_24December2014.pdf.

[7] For more on this see: 'Comments on the First Draft Of The National IPR Policy' submitted by the Centre for Internet and Society, 2015 http://cis-india.org/a2k/blogs/cis-comments_first-draft-of-national-ipr-stategy.pdf, and 'SpicyIP Tidbit: New IPR Policy in 2 months' by Balaji Subramanian, SpicyIP, October 2015, http://spicyip.com/2015/10/spicyip-tidbit-new-ipr-policy-in-2-months.html.

[8] See: http://cscs.res.in/irps/cidasia-1.

[9] S. Ananth, 'Business of Culture in India,' 2008. http://cscs.res.in/dataarchive/textfiles/textfile.2009-12-18.9970782136.

[10]'When The Host Arrived: A Report on the Problems and Prospects for the Exchange of Popular Cultural Commodities with India,' 2008. http://cscs.res.in/dataarchive/textfiles/textfile.2009-07-17.9853066637/file.

[11]Ashish Rajadhyaksha, 'The Last Cultural Mile' (Bangalore: Centre for Internet and Society, 2011) http://cis-india.org/raw/histories-of-the-internet/blogs/the-last-cultural-mile/the-last-cultural-mile-blog-old.

[12] Andrew Ross, 'Nice Work of You Can get it: The Mercurial Career of Creative Industries Policy,' in MyCreativity Reader. Eds. Geert Lovink and Ned Rossiter (Amsterdam: Institute of Network Cultures, 2007).

For more details visit https://cis-india.org/raw/studying-digital-creative-industries-in-india-initial-questions

Strategy Meeting on Global Copyright Policy and Advocacy

praskrishna — 2016-01-31T10:00:18Z

Sunil Abraham and Pranesh Prakash participated in the meeting held on December 14, 2015 at National Law School in Delhi.

Earlier this year, the Open Society Foundations convened a two-day meeting on access to knowledge strategy. Copyright emerged as a major issue and many of the attendees focused on a next-generation copyright reform strategy. The discussion included identifying best user practices, capacity building, WIPO, and risk management. By the end of the two-days, there was strong support to continue the dialogue with a further one-day meeting at the Global Congress.

Agenda overview and guidelines

The agenda is being designed as a combination of planned sessions and participant-driven discussions, and specific topics will be placed into time slots based on input from the participants. Sessions will be dialog- and outcome-oriented rather than presentations or lecture format.

14 December 2015

The Meeting will take place at:

Room 102

National Law University, Delhi

Sector 14, Dwarka

New Delhi – 110078

9:00 Interactive Plenary

This session will provide a collaborative opportunity for participants to share some of their thoughts on the issues relevant to copyright reform strategies, priorities, and directions.

10:00 Identify opportunities for advocacy

Participants will break out into small groups to discuss opportunities for advocacy both internationally and domestically. Some possibilities include:

Limitations and exceptions/user rights
Remedies/damages/risk
Intermediaries
International – WIPO
International - trade agreements (TPP, TTIP, CETA, etc.)

10.45 Break

11.00 Deeper discussion of identified opportunities

In small groups, participants will have the opportunity to discuss the opportunities which have been identified. (5 x 30 min = 2.5 hours)

12.30 Lunch Break

13:30 Deeper discussion of identified opportunities, cont.
Small group discussion continues.

15:00 Report back
Each group will have an opportunity to report back.

15:30 Best of the best
In the full group, the participants can discuss the best opportunities, biggest risks, and the best models to follow.

16.30 Closing

This session will invite participants to weigh in on what has been most useful during the course of the day.

17.00 Adjourn

For more details visit https://cis-india.org/a2k/news/strategy-meeting-on-global-copyright-policy-and-advocacy

Strategic Issues Emerging from Open Access Dialogues - Final Report

sumandro — 2015-10-11T04:39:10Z

A series of discussions - on the Chat Literacy forum of ELDIS and on Twitter - was organised during November 2012 to March 2013 to identify the global challenges in 'Navigating the Complexities of Open Access'. The discussions were facilitated by Eve Gray and Kelsey Wiens, in partnership with The African Commons Project (South Africa) and the Centre for Internet and Society (India), through support from the Institute of Development Studies, Sussex. On behalf of CIS, Sumandro Chattapadhyay co-coordinated and contributed to these discussions.

The final report of the Open Access Dialogues was published by the Institute of Development Studies, Sussex, and can be accessed here.

A sub-report summarising the experiences and arguments expressed by the Indian participants in the Dialogues was prepared by Sumandro, which can be read below or downloaded here.

Strategic issues emerging from the comments of Indian participants

1. Lacking OA awareness, even among scholarly communities

Many, if not all, commentators emphasised the unfortunate lack of awareness about the notion and possibilities of Open Access across India, including among the scholarly and/or higher education related communities. Often the notion of Open Access is quite familiar, especially among scholars, but without a clear understanding of its benefits and how to make one's scholarly works openly accessible.

2. Uneven geography of OA success stories

The above point must be read along with strong success stories emerging from Indian OA journals, mostly from science disciplines. A recent study reveals that 970 Indian OA journals are included in the 'Journals Citation Report 2011' (science), and the Impact Factors of these journals are on the rise. This indicates towards a very uneven geography of OA awareness and adoption in India, with the OA agenda being pursued successfully by specific scholarly communities but not translating into widespread support across the higher academia landscape.

3. Global businesses of scholarly works and complicity of Indian researchers

The role of global businesses of scholarly works in impending the Open Access agenda in the India was mentioned by most of the commentators. The publication, and especially distribution, of publicly funded research is dominated by global publication houses. Additionally, the complicity of Indian researchers in reinforcing the culture of exclusive and 'prestigious' journals published by global publishers is also well understood and criticised.

4. Citation Indexes as necessary evil

While the discussants argued against an over-emphasis on Impact Factors in judging a quality and success of journals, especially for IF being biased against new journals, and thus against newly started OA journals. At the same time, measurement of citations remains a crucial way of understanding readership and impact of scholarly works. There was a strong recommendation of article-level metrics as opposed to journal-level ones. Studies were suggested to argue that article-level impact increases with OA journals. Another concern is bibliographic malpractices, including biases against citing works from Indian (or, developing world) scholars and against citing works published in non-'prestigious' journals.

5. Open Access must not only be about access to journals

A strongly expressed opinion was that the OA agenda must move beyond journal publications. The journal-centric approach emphasises the supply side of knowledge but fails to appreciate the demand of knowledge, especially in a country like India where primary and secondary education remain vital challenges. Further, even within higher academic circles, OA agenda must expand into other forms of scholarly works beyond journal essays, such as primary data and other research materials, especially since all such forms are also produced by public funds. Open Access to 'gray literature' (produced by private and non-profit research organisations) is also crucial, as much policy-making tends to be shaped by such works.

6. Open Access and the consumers of knowledge

The commentators emphasised the nature of OA to knowledge as a public good. The OA agenda must address the consumers of knowledge outside the university system, and especially across socio-economic classes. While open university education and participation in MOOC-models of learning are on the rise in India, there is a threat that this digital-centric approach reinforced existing digital divides in access to knowledge.

Policy Suggestions

1.'Mainstreaming' the OA agenda: Instead of locating OA as a separate agenda, it will be useful to 'mainstream' it within larger development/research related funding initiatives by making OA publications of research outcomes a necessary grants condition.

2.OA as the entry point to a broader 'open' agenda: The OA agenda can build upon its existing institutional and governmental acceptance and implementation to promote a broader 'open' agenda, including open sharing of research data, open formats for and sharing of bibliographic data etc.

3.Moving the OA discussion and knowledge organisation beyond higher education communities: Addressing non-university circuits of learning, of both institutional (primary and secondary education) and non-institutional (informal learning groups around MOOC courses) varieties, is a crucial challenge for the OA agenda in the developing world. Another crucial community of potential OA supporters would be the non-governmental and non-profit organisations working in the field of education in particular, and development in general.

4.Removing policy biases against Open Access journals in academic administration: Combined global and local efforts remains important to reshape national academic administration policies to stop discrimination against OA publication of scholarly works, such as higher academic benefit for publication in closed 'prestigious' journals.

5.Encouraging and supporting scholarly communities (often with a disciplinary and/or thematic common ground) to undertake OA knowledge production: Promoting the OA agenda must also adopt a bottom-up strategy in the developing world, and this would require capacity and community building exercises involving local and global scholarly colleagues and enthusiasts gathered around thematic and/or disciplinary focii, as well as institutional and governmental recognition and support.

For more details visit https://cis-india.org/openness/strategic-issues-emerging-from-open-access-dialogues-final-report

Stranded Capacities & Greater Expectations

Shyam Ponappa — 2015-06-22T01:56:34Z

India's infrastructure is in a shambles because of stranded capacities that don't connect with unmet needs. Every aspect of infrastructure, such as electricity or broadband for communications, needs to be designed and executed to flow through from end to end.

The post was published in Organizing India Blogspot on May 8, 2015. It was earlier published on May 6 in the Business Standard.

The remarkable change in expectations from last May that the National Democratic Alliance (NDA) government achieved appears to be giving way to closer scrutiny based on actual performance. Meanwhile, the wait for significant economic reforms is excruciating.

A couple of indicators of uneasiness: foreign institutional investors (FIIs) have turned watchful, with investments in equity and debt slowing after sustained inflows. (See Chart 1).

Also, while some leading businessmen have been saying everything is on track, industry credit growth is slowing relentlessly, as is to be expected when demand is muted, infrastructure is dysfunctional and credit is expensive. (See Chart 2).

The flurry of claims, accusations, rebuttals and counter-claims about earlier growth rates dwell on reclaiming the past, with little evidence of seeking clues to generate momentum and confidence. This may be attributable partly to the curse of our times: a penchant for headline-grabbing or headline-making. There is scarce interest in less flamboyant, fact-based presentation - whether it is politicians, TV and print media, or the audience, the general public. This may also be partly attributable to inept communication, a malady that seems to plague this regime despite its vaunted communication skills as much as it did the United Progressive Alliance (UPA) before it. Perhaps the Web can be better used to not only organise and coordinate within and across ministries, but also to disclose information while building convergence and confidence.

Consider some points that stand out from the clamour. One is that insufficient attention is directed towards cohesive policies, processes and institutions. On the face of it, there do appear to be several efforts at policy reform, for instance, in land and labour legislation, as well as in judicial reforms. There are critiques, however, suggesting that these stand-alone efforts suffer from insufficient resource allocation and ineffective implementation. The implication is that there is an absence of overarching vision and flowing from that, a lack of direction and integration.

Are constructive alternatives possible?

Last week's observations by former NDA minister Arun Shourie highlighted this apparent lack of vision, and how the government seemed to be dealing with the many problems like pieces of a jigsaw puzzle without an appreciation of the big picture. For example, the government's actions relating to coal and spectrum auctions are merely in line with court orders. There is no apparent effort to develop constructive alternatives in the public interest.

From a societal perspective, surely the government, the courts and the public need to ask: for whose benefit and at what cost? For instance, how are upfront government revenues from auctions beneficial to the public if they result in non-delivery or a slowdown of requisite services, compared with much larger collections over time from enterprises that deliver services after criteria-based allocations?

Note: revenue sharing can also be transparent. For transparent allocations, one alternative is to draw up technical and financial shortlists with integrity, followed by a lottery (with equal integrity). Another possibility is merit-based, open criteria judged by individuals with understanding and integrity - as was done to affect a breakthrough for land acquisition for the Calcutta Metro in 1982 and for part of the Bengaluru Metro in 2006. Both were achieved effectively without controversy by officials (or, to use the customary pejorative, "bureaucrats") entrusted with the responsibility. These individuals could be consulted.

Cohesive Leadership

An elephant in the room is the NDA's socially divisive stance. If the goal is high achievement, the need for convergent effort from our diverse, vast population is a no-brainer. Strong leadership resulting in cohesive effort is essential. The misgivings created so far must be addressed and reversed. If not attempted now, it will be a tremendous opportunity squandered.

There will be, of course, many impediments to achieving convergent efforts. And the dissonant legacy structures - such as realigning the judiciary and executive to constructive engagement, a constructive welfare net in place of Mahatma Gandhi National Rural Employment Guarantee Act, formulating truly beneficial policies for our needs instead of aping detrimental auction models - will be difficult to replace.

It is likely that we will continue in our shambolic ways, depriving ourselves of the gains of organisation and productivity. Yet there is the tantalising possibility of great gains if we were to have the right leadership, and if we could ourselves rise to the occasion.

Infrastructure

Another elephant in the room is our atrocious infrastructure. Successive governments and all parties have foundered on this. Empty talk of "second-round" reforms and so on betray a complete lack of understanding of the elements of essential, enabling infrastructure. At the most basic level, electricity, communications, transport and logistics, water and sewerage/waste disposal are fundamental requirements for productive living. These must be the relentless focus of end-to-end delivery systems.

The reforms in power and communications since 1991 were encapsulated sub-processes, as in Chart 3. Each of the boxes is a complex process in itself, and each has its position in the process flow as shown. Electricity reforms relate to fuel, generation, transmission, distribution and cash collection. Unless all steps in the chain are completed, we will be left with stranded capacities in one or more of these "boxes", like stranded generation plants, as we have been so far.

For broadband communications, the areas are the access, aggregation and the core or backbone networks. The most difficult are the last-mile links in access networks. Elements like the National Optical Fibre Network (NOFN) backbone are stranded unless they are connected with aggregation networks that lead to last-mile access, which could be a wireless, cable, telephone wire, or an electricity link. The system must be designed in its entirety to deliver.

What began the information technology services revolution was facilitating every link in the chain from one end to the other, with permissions, incentives and tax cuts, even if it was only a "thin pipe", 64 kbps link that bypassed initial hurdles for a start. The government could consider variants that could work for each infrastructure sector.

For more details visit https://cis-india.org/telecom/blog/business-standard-op-ed-may-6-2015-shyam-ponappa-stranded-capacities-and-greater-expectations

Storytelling as Performance: The Ugly Indian and Blank Noise 1

denisse — 2015-10-24T14:31:11Z

This post compares the production behind a performance with the process of storytelling. To illustrate this analogy, we explore the stories of the Blank Noise project and The Ugly Indian- two civic groups from Bangalore making interventions in the public space. This post looks at the stages of pre-production and the screenplay to explore methods and narratives in storytelling.

spectacle
ˈspɛktək(ə)l/
a visually striking performance

performance
pəˈfɔːm(ə)ns/
an event in which a performer or group of performers behave in a particular way for another group of people: the audience. Sometimes the dividing line between performer and the audience may become blurred, as in the example of "participatory theatre" where audience members get involved in the 
production.

One of the mandates of this project is to locate discrepancies between "spectacles"[1] and realities of change to identify less visible examples of citizen action. However, an alternative route is to identify the characteristics of the spectacle, and learn how they can be used to make activism more visible: that is, more legible, intelligible and accessible. In this context, storytelling comes across as a method that can provide the same experience and benefits of a performance. This potential manifests itself in two ways:

a) First, in its infrastructure. We find that the structure holding stories together plays an important role in their ability to deliver a clear message. By unpacking the process of staging a performance -from what happens in the dressing rooms to what happens on stage- we will identify the building blocks of performances and by default, those comprised in effective storytelling.

b) Second manifestation occurs in the audience. The dynamic of performances resembles how we behave every day in our "socially and constructed worlds". We are constantly telling stories about ourselves and this 'sense of being' is what determines our actions and behavior (Holland et al, 1998). Furthermore, as social beings, we also build identities as a community and engage in "collective moments of self-enactment" (Urciuoli, 1995).

Linking this back to our project, understanding the performative potential of storytelling; its infrastructure and how it can touch on issues of identity, agency and collective action, is relevant to tackle challenges in activism and civic engagement -where the collective is very much linked to the political. To illustrate the relationship between storytelling and performance, I will use the example of two civic groups thriving in Bangalore: Blank Noise (founded by Jasmeen Patheja, who we interviewed back in January) and The Ugly Indian; and I will ask you to think about them as theatrical productions:

(The following images are 'Broadway posters' adapted to the identity of these groups. They were created merely for the purpose of this post and do not reflect the views of these organizations).

The Ugly Indian
stop talking. start doing.

Blank Noise
set new rules for street behavior

These groups were formed (in 2003 and 2010 respectively) to re-conceptualize how we understand our presence in the public space; Blank Noise focusing on sexual harassment and women safety and The Ugly Indian on waste management and civic interventions. On this post, we will look at their campaigns and identify features of the spectacle/performance in the storytelling methods they are using to communicate their mandates and interact with their volunteers. So, without further ado, let's explore this glossary of tweaked theatrical terminology:

How to navigate this post:

Section	Performance	Storytelling
Pre-production	Preparing all elements involved in a performance including locations, props, costumes, special effects and visual effects.	Preparing all elements needed to convey the message of the story including: spoken word, text, images, audio, video or other artifacts.
Screenplay	A written work narrating the movements, actions, expressions and dialogues of the characters.	Building a narrative in storytelling
Actors	Actors performing characters in a production.	The relationship between storytelling actors and agency
Stage	Designated space for the performance of productions	The public space as the stage for storytelling
Action!	Cue signifying the start of a performance	When storytelling leads to action

1. pre-production
ˈpri-prəˈdʌkʃ(ə)n/
the action of making or manufacturing from components or raw materials prior to the initial performance.

The stage of pre-production is when all the locations, props, cast members, costumes, special effects and visual effects are identified. It works in tandem with the screenplay to ensure the maximum consistence, coherence and clarity in the story. In the same way, planning storytelling also implies selecting the right elements and materials to hold the story together. Initially, only traditional mediums were available, such as spoken word, text and images; but storytellers today (the directors orchestrating these productions) are experiencing an urgency to re-invent and adapt the language of their stories to make it accessible in the network[3] (Hull and Katz, 2006; Urciuoli, 1995) and the practice has evolved into 'trans-media' or digital storytelling. Formats like audio-bytes, videos, sms, mobile apps are also part of its semiotic makeup and these mediums are mixed and matched to enhance the visibility of the message. As Scott McCloud suggests in ‘Understanding Comics: The Invisible Art’: “we need to invent new ways [and] develop new techniques of showing the same old thing” (1994) to make sure people still listen to what we have to say.

Both Blank Noise and The Ugly Indian have led highly visual campaigns in the online space, as they combine blogging with videos, audios, images and active community managers that interact with their volunteers. A few examples of the mediums they are using to capture the public's attention:

Video: Blank Noise did this art intervention, using real rape and sexual harassment reports from 2003 to challenge what we consider 'normal' and 'news'-worthy when it comes to sexual harassment and domestic violence:

Artifacts: ‘I never ask for it’ campaign: Blank Noise asked women to send garments they wore when they experienced ‘eve-teasing’ to challenge the notion “that women ask to be sexually violated”

I never ask for it. http://bit.ly/1mnEhMJ

Audio: Blank Noise documents and disseminates stories of sexual harassment as told by their Action Heroes' This is: Kitab Mahal's story.

The message transmitted by the garments, the video and the audio are based on cultural and social constructions of what ‘sexual harassment’ means. Removing one of the garments from the installation, for instance, removes it from its resistance identity and hence, it can only exist in the narrative context Blank Noise is constructing alongside its volunteers.

On the other hand, The Ugly Indian's mandate is to change people's "rooted cultural behaviour and attitudes [...] to solve India's civic problems"; starting with the visible filth on the streets. It does not pursue systemic change, but seeks impact at the behavioral level. One of the methods it uses to achieve this, is the dissemination of images and videos showcasing their work. Their publications minimize the use of text in order to drive attention to aesthetics:

They recently complemented their graphic stories, by starting a blog that documents "the philosophy and the process" that drives The Ugly Indian. This excerpt from Chapter 3 explains their visual strategy and why they have chosen before-after pictures to communicate their work:

“The citizens of the online world are brutal – they only care for instant gratification and real results. So are citizens in the real world. They too only care for results. [...] V & X know that and have focused all their energies on delivering this dramatic result, this single Before-After image, that is proof of dramatic change. And it has worked – in terms of creating initial positive impact (both on the ground and online). Whether it will survive and change community behavior is another story. But this initial impact is crucial, as we will discover later, in generating respect from the community and the authorities.”

“When pictures carry the weight of clarity in a scene, they free words to express a wider area. And when words lock in the meaning of a sequence, pictures can really take off” Scott McCloud on comics

This is how pre-production is important for storytelling. Planning, designing and choosing the right elements, and how they interact with one another, will determine the level of legibility and meaning we give to the story (McCloud, 1994). Each medium: video, audio, text, music, etc.- becomes “a new literate space” or “symbolic tool” storytellers have on hand to portray narratives about the self, family community and society (Hull, 2006), and the introduction of digital technologies into storytelling space, coupled with the current hype around the method, signals we are moving towards a more strategic use of technology to produce and share knowledge more effectively. In this way, the choice of mediums and technologies will reflect a "conscious construction of identity" and "performances of the self" (Vivienne, 2011); a theme we will explore further in the 'screenplay' section.

2. screenplay
ˈskriːnpleɪ/
The script including descriptions of scenes and some camera/set directions.

The process of writing a screenplay is a careful exercise of creation and articulation. The dialogues, expressions and actions of the characters are narrated and located in a specific context that will determine how the events of the play unfold. The ability to build a coherent narrative structure is, in itself, a powerful tool of self-expression that enables the storyteller to a) construct an identity for the story and b) expose it to the public. Let's take a closer look at each stage:

a) Self-expression is directly related to the amount of freedom we experience in our ecosystem. Barriers to expression can come through our political regime or in the form of social norms and taboos, as is the case of conservative pockets in India. In either context, storytelling comes across an alternative outlet to describe ambiguous, unapologetic and personal truths (Vivienne, 2011). It enables less visible voices to claim a space and construct their own narrative within. Blank Noise has been very active on this front, as it creates opportunities for its volunteers, participants (dubbed Action Heroes), and otherwise silent voices to articulate their emotional and physical experiences in the public space. One of the ways they did it was by publishing a step by step guide to unapologetic walking, and then requesting people to participate:

step by step guide to unapologetic walking: http://bit.ly/1bz3MZZ

" Our street actions over the last few years have been based on emphasizing small simple scenarios- which can be challenging even though they appear 'normal' and everyday. For instance- should it be hard to just 'stand' on the street as an 'idle' woman? Would you 'dare' try it?"

The idea behind this intervention is to re-conceptualize how women navigate the public space, drawing inspiration, ideas and encouragement from the “personal truths” and stories shared by women who are doing it. This grants them greater autonomy at representing themselves through their online and offline presence and the narrative is continuously re-shaped through new submissions and testimonials.

b) Self-representation is how you create yourself: who you want to be and how you want others to see you. Miller’s work on identity and storytelling explores the role of storytelling in socialization and self-construction: “stories change depending on who is listening” (1993) as we construct ourselves with and for other people. In the same way a character in the script cannot come to life without an audience, the identities we create for ourselves need a public that recognizes who we are and our role in the world. Anthony Giddens' work on identity also draws a relationship between our identity and its narrative: “self-identity is not a set of traits but a person’s reflexive understanding of their own biography (...) and the capacity to keep a coherent narrative going: integrating events in the external world and sorting them into the story of the self” (Gauntlett, 2002; Giddens 1991).

The Ugly Indian took a solid stance against middle class apathy and idleness in its narrative, and with this premise, it built an identity for the organization that represents the opposite: a selfless, active, responsible middle class citizen. These are some examples:

Anonymous identity	Middle class citizen	How they are different to the common middle class citizen
“They call themselves The Ugly Indians and operate anonymously [...]. If you aren’t aware of The Ugly Indian (TUI), that’s understandable – they work hard to stay anonymous and underground, and want only their work to speak for itself.” (Chapter 1)	“The more the urban middle-class see ‘people like them’ mucking about in garbage, the more they will face up to the issue and start thinking about it [...] This leap from ‘it’s someone else’s job’ to ‘it’s my duty to fix this’ is what can transform our cities – this leap has to be made in the mind!” (Chapter 6)	“There is a specific purpose to making Amir (the garbage truck driver) talk. X and V are looking for cues on what really troubles him, what improvement in his daily working life he will really appreciate. Too often, well-meaning urban middle-class do-gooders think they know what the working class needs (gloves, better equipment and so on) and they get it so wrong. Listening without being judgmental is an art, and X and V are good at that. (Chapter 8)

You can read more about TUI’s story here.

“Human lives become more readable and intelligible when they are applied to narrative modes borrowed from history and fiction; and in function of stories people tell about themselves.”

Ricoeur, 1991

The set of traits chosen by The Ugly Indian is important. Their initiative is intentionally gentrified as they want it to resonate specifically with the middle class (as they are "people like them"). But at the same time, they integrate a reflexive understanding of their role as citizens by mentioning the need for a personal awakening ("this leap has to be made in the mind!") and further interaction with stakeholders outside of their network ("making the truck driver talk"), that will enable the common middle class citizen transition into the level of 'street and citizenship authority' TUI is at. On top of this, their clean drives back up this discourse, and while their identity remains incognito, the work is widely shared on social media every week -drawing a coherent narrative between their speech and their actions.

c) Interaction with audience: Finally, once the storyteller has created a coherent identity, its sense of purpose must also be evident for the audience. The possibilities for this are endless, but I would like to draw attention to the super-hero narrative chosen by both Blank Noise and The Ugly Indian. Both groups are seeking an internal awakening in their volunteers by juxtaposing their experiences with what a 'hero' would do in the same situation.

Bangalore Hero video on The Ugly Indian:

“Our message to all Bangalore citizens is simple. Go out and be a hero on your own street.
Take charge of it. Don’t be helpless. You have the power. You just need to go and use it”

Blank Noise's Action Hero game:

The Action Hero Game is built on a series of personal challenges in the city.
The game is simple. Your game partner and opponent is you.
There is no one method or quick solution to be an Action Hero. 
Each potential Action Hero goes to a new area in his / her city. On arriving there potential Action Heroes receive 'challenges' via phone messages 
Action Heroes across locations receive a set of 6 tasks over 4 hours via sms
If you don't wish to do a task (eg task 1a) text us and we will send you another task (eg task 1B) 
Are you an Action Hero? 
Find out! Play this game!

Blank Noise Action Hero
http://bit.ly/1fld8cV

“Share your Action Hero experience: An Action Hero sets new rules for behaviour. She could experience fear and threat, but devises ways to confront it. Being fearless is a process. Every person is a unique Action Hero.Tell us how you said NO to sexual violence. [...] This blog set out to record testimonials of when and how you became an Action Hero; documents and shares the memory of when you surprised yourself, did the unexpected. [...] You are an Action Hero not by the magnitude of what you did but how it made you feel. You are an Action Hero by the way you define your own Action Heroism. We don't have a reference for you.]

They both advance ideals of courage, fearlessness and responsibility in the public space through their campaigns. These are not only desirable traits by any citizen -let alone marginalized or silenced voices in the case of Blank Noise- but the strategy also speaks to a language of hope and empowerment we can relate to at a human level. It sheds light on our fears, our limits and the extent to which we are willing to use our power to act.[3] Mediating this message with digital technologies also creates the illusion of an omniscient narrator who is drawing the volunteers' path to heroism and guiding their journey through it. As Ricoeur puts it: "there is no self-understanding that is not mediated by signs, symbols and texts; and self-understanding will coincide with the interpretation given to these mediating terms" (1995) It is ultimately the interpretation the volunteers give to this ideal, and the magnitude to which they identify with it, what will determine their eagerness to emulate it and translate it into action. As said in the last post, one of the faculties of good storytelling is turning the experience being told, into the experience of those who are listening (Benjamin, 1955).

Before moving on to how 'action' unfolds in the performance, it is worth reflecting on the role of narratives, identities and mediation in collective action. Why do we need the hero narrative to mobilize agents? Why is heroic citizenship the gold standard and why does it work as a method for engagement? The topic is unfortunately out of the scope of this post, but the next one will attempt to address how identities as these ones can mediate our agency and action in the public space.

******

Access Part 2 here to look at the role of actors and the stage in performances to explore the role of agency and the public space in storytelling. We will also draw some final conclusions relating this back to the Making Change project.

Footnotes:

[1] Refer to Nishant Shah's Whose Change is it Anyway?. He argues that global audiences engage with local causes that embody "spectacles of the rise of the citizen". This is problematic as the more significant -less visible/undocumented- acts remain unnoticed, while they may be central to understand what it means to make change in a networked and information society. He posits we need to move beyond this 'spectacle imperative',recognize the context of these revolutions and re-evaluate how we conceptualize 'action'.

[2] Novelty: Quick exercise: run a quick google search of the words: ‘storytelling + social change’. You will find stories by influential magazines and publications, including Forbes, the Huffington Post and Open Democracy, all from 2013-2014. ‘Storytelling’ seems to be the newly (re)discovered tactic to advance business and social impact objectives, noticed by activists and corporates alike.

[3] For more on our power as agents and the role of narrative and identity, refer to Paul Ricoeur's work on the selves and agents (Oneself as another) and narratives (Time and Narrative). "As the most faithful articulations of human time, narratives present the moments when agents, who are aware of their power to act, actually do so, and patients, those who are subject to being affected by actions, actually are affected." Resources here: http://stanford.io/1c0pUwQ

Sources:

Benjamin, Walter. (1977): "The storyteller."89.

Gauntlett, David (2002), Media, Gender and Identity: An Introduction, Routledge, London and New York.

Giddens, Anthony. "Modernity and self-identity: self and identity in the late modern age." Cambridge: Polity (1991).

Holland, Lachicotte, Skinner & Cain, (1998). Identity and agency in cultural worlds. Cambridge, MA: Harvard University Press.

Hull, Glynda A., and M. Katz. (2006) "Crafting an agentive self: Case studies of digital storytelling." Research in the Teaching of English 41, no. 1: 43.

McCloud, Scott. (1993)."Understanding comics: The invisible art." Northampton, Mass

Miller, P. (1994). Narrative practices: Their role in socialization and self-construction. In Neisser & Fivush (eds.), The remembering self: Construction and agency in self narrative (pp. 158-179). Cambridge: Cambridge University Press.

Miller, P. & Goodnow, J. J. (1995). Cultural practices: Toward an integration of culture and development. New Directions for Child Development, No. 67 (pp. 5-16). San Francisco, CA: Jossey-Bass Publishers.

Ochs, E., & Capps, L. (1996). Narrating the self. Annual Review of Anthropology, 25, 19-43.

Ricoeur, Paul (1991). "Narrative identity." Philosophy today 35, no. 1 : 73-81.

Ricoeur, Paul. (1995) Oneself as another. University of Chicago Press,

Urciuoli, B. (1995). The indexical structure of visibility. In B. Farnell (ed.), Human action signs in cultural context: The visible and the invisible in movement and dance (pp. 189-215). Metuchen, NJ & London: The Scarecrow Press, Inc.

Vivienne, Sonja (2011). "Trans Digital Storytelling: Everyday Activism, Mutable Identity and the Problem of Visibility” Gay & Lesbian Issues & Psychology Review 7, no. 1.

For more details visit https://cis-india.org/digital-natives/making-change/storytelling-performance

Storytelling and Technology - Sartaj Anand

denisse — 2014-03-12T11:43:19Z

This post outlines the general characteristics of storytelling. The second section is an interview with Sartaj Anand, the founder of EgoMonk and BIllion Strong, who talks about storytelling as a strategy to build trust at the intersections of business and technology. This is the first of a series of installments exploring the potential of storytelling for social change.

CHANGE-MAKER: Sartaj Anand

ORGANIZATION: EgoMonk & Billion Strong

STRATEGY OF CHANGE: Leverage technology by focusing on the relationship between people and technology, and build trust by localizing and personalizing communication

METHOD OF CHANGE: Storytelling

“We all have something to say. Question is: will anyone listen?”

Understanding Comics
Scott McCloud, 1994

Today, everybody seems to be talking about ‘storytelling’. From activists to corporates; they are all jumping on this nostalgic bandwagon and embracing once again an enthralling habit of yesteryear: the ability to tell good stories. The practice has taken an identity of its own. It's distancing itself from its roots in oral tradition, and morphing into a state-of-the-art communication strategy. This is no selfless trend, though. Behind the hype, lies their thirst for (your) attention, and the belief that they do not only have a story to tell, but that it is a story that matters. In the context of “making change” particularly, when political and social crises emerge, the public space is flooded by a series of narratives and discourses as told by different actors. This explosion of stories culminates in an overload of information that could end up saturating its intended audience. This is not only undesirable, but dangerous when underneath the noise lies a message important for human dignity and survival. So, what is it about a story that will make it worthy of your attention? And how can this seemingly simple, yet complex tactic culminate in further engagement?

To explain storytelling as a method to create change, I will focus on how this practice can be utilized to enhance visibility and effectiveness of advocacy practices, as outlined in the research overview. I will start by unpacking ‘storytelling’: focusing on its purpose and functions. I will also look at the the relationship between the storyteller and the audience, and also at how storytelling redefines ‘the public space’. Although I will be putting my best effort to explain the workings behind his method, I will rely on the storytellers themselves to learn about the power of well-crafted and well-delivered stories to make change. This opportunity’s change-actors: Sartaj Anand, The Ugly Indian, Blank Noise, come from different fields and will show very different perspectives of how the narratives of change utilized in their stories, re-articulates how users/citizens/customers interact and experience content.

Telling Stories

So, what is storytelling? And what makes it so different from other forms of narration? I consulted the work of German philosophers Walter Benjamin and Hannah Arendt to unpack the nature of this practice and its ability to transmit knowledge.

“the storyteller takes what he tells from the experience and he in turn makes it the experience of those who are listening”

W. Benjamin, 1977

In Benjamin’s essay “The Storyteller” (1955) he laments the demise of storytelling: “less and less frequently do we encounter people with the ability to tell a tale properly [as if] the ability to exchange experiences [had been taken away from us]”. Having its origins in oral tradition, storytelling for the most part consists of taking experiences worth sharing and disseminating them in the community with a specific, and according to Benjamin, a useful purpose in mind. It could be a moral, a maxim or a practical advice (1977), but at the end of the day, the audience takes away a new piece of information it did not have at the beginning of the story. This lesson may be related to the past of the storyteller or one of his characters, but its value lies in how it can now be extrapolated to the audience’s future.

Ann Rippin's rendition to The Storyteller by Walter Benjamin. Visit her wordpress here.

Hannah Arendt, German-American philosopher from the early 20th century also had a lot to say about storytelling and ‘narratives’. She understood it as a framework, backed up by a strong tradition of its own, and a structure that embodies how our mind works: “the mind doesn’t simply re-create sequences of events as they occur, but it creates new sequences and integrates events into appropriate existing sequences; the mind is constantly forming narratives” (Kieslich, 2013.). This understanding of the practice goes beyond Benjamin’s proposition that we become part of the narration as it occurs. Arendt posits that our mind is already manufactured to construct sequences and connections in the same way in which we build stories -as opposed to the way we structure our essays, novels or tweets- before we tell them. Being such an embedded cognitive process, it feels familiar, comfortable and natural, which derives into a “critical appreciation” for the events of the story, and leads you to make deeper connections on how they relate to your life (Oni, 2012).

(Read more on Arendt and storytelling here: The Story of Reconciliation – Hannah Arendt Center)

However, both Benjamin and Arendt’s analysis is still very focused on the oral vs. prose question. Entering the 21st century we face the question of the role of digital technology and our highly visual culture in facilitating, amplifying or limiting the process of storytelling. On this point, I jumped to the end of the 20th century and looked at one of the many forms of storytelling: the comic. Scott McCloud’s “Understanding the Comic” (1994) takes you through the whole process of creating a coherent interplay of words and pictures that “convey information” and/or produce an “aesthetic response in the viewer”. Why are aesthetics important? , Because, according to McCloud, the inclusion of art is both the rejection and affirmation of our human condition. On one hand, art (or how we respond to it) is a rejection to our basic instincts, allowing us to express needs beyond survival and reproduction. On the other hand, it is a vehicle through which we assert our identities as individuals and pursue a “higher purpose and truth” (1994). Digital storytelling is imbued with visual stimuli: pictures, videos, graphics, that enhance the sensory experience, and as we explored in the Information Design posts (Find Part 1:Information Activism, and Part 2: Information Design) create new (and deeper) channels to approach and understand the message delivered by these stories.

Excerpts of Understanding Comics by Scott McCloud

From these three perspectives we understand the following about storytelling. It is:

A practice rooted in the tradition of sharing experiences

Participatory and interactive: the experience of the storyteller becomes the experience of the audience.

The purpose of storytelling is to pass on a message, moral guidance or practical advice to the audience, through its content.

The form or structure of narratives is determined by sequences of facts and events, which is the same way we build stories in our minds.

The experiential and familiar nature of storytelling makes it easier to engage with and relate to.

The inclusion of images, art and media produces an aesthetic response in the viewer, providing the audience an opportunity for self-expression and freedom.

Translating these characteristics to the theme of the Methods for Social Change project (how to build a sense of citizenship and civicness through technology-mediated practices. More here): storytelling (re)emerges as a promising vehicle for political change, especially when in par with the “technological possibilities” of our times (Benjamin, 1977). If we choose to entertain this thought, we find how its roots in community traditions make stories an excellent meeting point to form solidarity networks and stronger offline communities to sustain activism. The logical and sequential format of stories are interesting mediums, not only to transmit new ideas on citizenship and engagement; but make them relevant and appealing. Finally, 'the moral of the stories' are seeds for introspection and reflection, that may shape how we understand our role in society as a whole. At the end of the day though, it is storytellers who will lead this journey and meeting them is the first step to gauge how the theory of storytelling unfolds in the practice.

In the next section, we will meet some of the actors utilizing this method in different fields - and there are plenty of storytellers out there, gifted in skill and practice conveying an array of messages to an equally diverse public- but before moving on I will close with an excerpt from Lisa Disch’s essay that brings all these points together:

“[Storytelling] is more adequate than arguments to depict ambiguities of a multidimensional social reality”

In other words, it is a practice that strips narratives from all ornaments, displaying the complexities of humanity in its most intuitive and experiential form.

(Story)Tellers

Great storytellers: creators who devote their resources in controlling

this medium to convey their messages effectively”

Understanding Comics
Scott McCloud (1993)

Our first storyteller is Sartaj Anand; an India-based entrepreneur, founder of the innovation and strategy consulting firm: EgoMonk and active member of TED, Ashoka, Sandbox, Kairos Society and the Pearson Foundation networks (More about his work in his Social Good profile). His self-described “unreasonable dream” is to impact one billion people with his work and create “life-changing experiences”. He strives to do this by a) leveraging the relationship between people and technology and b) through his recently launched non-profit Billion Strong. Also, as opposed to other change-makers we’ve interviewed in the project, he comes from an engineering and business background; bringing a for-profit perspective into our melange of multi-stakeholder approaches to change.

The following interview touches on digital storytelling as one of the ways Anand is using to leverage technology. His vision highlights how you cannot disconnect people from the processes you are utilizing to impact their lives. Incorporating a more humane focus in the way we use technology, and in how we construct stories, is according to his experience, the best way to have practices resonate to and be appropriate for the public.

Sartaj Anand,

Founder of EgoMonk and Billion Strong

Tell us about your background and the intersections of your work with technology.

I started with an engineering background and my thesis was on language processing; figuring out how people talk and how that needs construction data. Fundamentally at some point, I figured out that technology is not the problem, people are; so that’s how I moved into my current focus in business: which is innovation strategic consulting. I frequently rely on technology to enable or actualize change but I don’t necessarily create it. The challenge is how we leverage the technology we have [...] and that’s where I can add the most value.

How do you leverage technology in the context of making change then?

I leverage technology in terms of using it but focusing on the ‘people’ side of it”: the relationship between people and technology. That’s the main intersection point. [...] This is what I mean when I talk about technology, innovation, social structures and change.

Ideas for Change from Sartaj Anand

Economically, business models have to replicate and service society. If businesses serve their people, they capture maximum value and gain efficiency over ten, twenty years (and this is appealing to all the capitalists in industrial businesses). However, towards the course of these years a lot of things can change and you progressively become more and more outdated. When you have this premonition, that's the point when you need to step in and cannibalize your own business model.

For example, for seven years, music labels sold cds only. Then Apple came in with iPods and digital music downloads. After milking this for 10 years, what it should have done is fortify it and start streaming music to capture maximum value, like Spotify did. [...] This is a model EgoMonk works with and we try to communicate these things to our clients. They have the power to execute it, but they have to internally feel confident with all their stakeholders, whether it is for-profits with their board; or non-profits with donors and program partners. This is a choice we need to commit to. A lot of the problem in the change process (technology enabled or otherwise) is trust building. At the end of the day you are working with people, and this is a challenge.

In order to build this trust you must be aiming for a deeper and personal communication with your clients. How are you including this in your business model?

We focus a lot on communication and that’s something we rely on increasingly; and I found it has to have a Why-What-How model -borrowing from Simon Sinek's gold circles. In that order.

Storytelling 101 from Sartaj Anand

People don’t buy the 'what' of it, without the 'why' you do it. For example, Apple is great because it works to improve your life, to inspire you, amuse you: make your life better. What they do comes second: Apple is an electronics company, an application company. Last is the how: It makes the iPhone. We apply a similar model and this is something I apply in my storytelling also. I’m a believer that every story has to have an end or a moral: something that is more hopeful and optimistic. Rely on that but decide that also, I’m not the only one around: stories are increasingly personal and local.

Given the personal and experiential nature of storytelling, I assume it is a challenge to mainstream it in your services. Tell us more about the practices you are using to implement it and how they break from more traditional communication practices in the past.

EgoMonk

EgoMonk is an Innovation and Strategic Management Consultancy (More about EgoMonk here). Particularly this means that:

a) We start with the hypothesis that we don't know everything. With that in mind, we borrow amazing frameworks from amazing institutions. For example, Holacracy; (a “purposeful organization” technology that changes how the organization is structured, how decisions are made and how power is distributed); 'How will you win' philosophy from traditional large companies,, where they equate every decision to a couple of questions like what's your winning aspiration?, where will you plan?, how will you win?, what capability systems/processes need to exist to make this a sustainable practice that outlives you? This approach gets us halfway there, [especially] working with people who haven't had access to this before.

EgoMonk's services

b) We localize it. We work with high impact entrepreneurs and turn their life goals into a four week plan. We frame it: What happens if after four weeks, you die. If these are four weeks you have to live: what really matters to you? What do you want to accomplish professionally and personally? Once you go through that exercise we say: What can continue sustainable during your life? What can you take away? We focus on timing and what you have to do. Once you put that concept of mortality into every day's existence, you start behaving differently.

c) We work with gamification. For example, we worked in a factory and completely changed the incentivization for their workers into something that is more fun. The challenge was: how do you improve the process of well-being in an industrial environment. How do we make working enjoyable for them? This model consists of short-term rewards: if you work really hard over this much time, you get 10 points and this gets you a (reward) with your family. This has never happened before.

Billion Strong

Billion Strong is a platform. We want to impact a billion people and mobilize a billion dollars every year. The concept behind it is that the future is completely decoupled from our reality. It is highly utopian and right now we are not there and my hypothesis is that we'll never get there because our perspectives and assumptions keep evolving. This non-profit aims to accelerate the future in our lifetime so we can at least enjoy some of its benefits. It focuses on six things: culture, mobility, technology, art, nutrition and divinity. Each of these will be used as levers to impact a billion people. In the case of Billion Strong, user adoption is the most frequent challenge you face in the non-profit space. I will explain this using our first two projects:

a) Project 1 - Divinity:
We want to take religion, God and spirituality as a lever to impact people. A manifestation of this is the release of an open source tool kit to convert religious institutions into co-working spaces.

Centers of religion are:

Everywhere and permanent

Well known by the community

Community centers

Safe

Non-profit and non-taxable

Underutilized 99% of the time

Disconnected from youth

Centers of religion have always been centers of education and community oriented, but within the last generation they've become prayer halls, and I think this is the wrong way of using this infrastructure. There are a couple of narratives being negotiated here (See box to the left).

In this case [the open source tool-kit] has a framework, and it is dynamic to the point where your choices in real time will influence the policies of this place and their physical manifestation. So you ask questions in a flow chart: Do you want men and women to work together or not?; Do you have the ability to buy new furniture or you want to use the existing furniture?; when you ask these questions you navigate a flow chart, depending on your choices. They will lead to a different output and when they see that, it is immediately empowering. This is storytelling, and this what will help us navigate the adoption issues. It's essentially us saying you own it; you know exactly what is good for your own community. In terms of the narrative, each copy will be different and adapted to its language. It has to be made for this community and everything has to be localized for that story you are telling. The religious and cultural narrative needs to be blended into it.

b) Project 2 - Nutrition:
Meat consumption is a huge challenge and highly unsustainable. We will use kick-start mechanics in a mobile app to trigger and enable change in food habits. We are obviously very digitally inclined right now. It's easy to capitalize on that, but instead of giving them money, we will ask them to skip a meal, go vegetarian for today or for the week and we are going to support that.

Adoption is a huge challenge, so we'll ask them: Where do you stay? They'll say: Amsterdam [for example], and it will provide them with a template. If you are vegetarian for today, for the week, or the month, this is your meal plan and all you need. Users will find meals close to them and won't have to worry about it anymore. And we will map their impact in real time through info-graphics and data visualization. They will be constructing and visualizing their own story in real time and we’ll present it through different narratives.

We are also looking at multi-stakeholderism in this project. Both EgoMonk and Billion Strong seem to be a combination of business, technology and communication strategies. Why multi-stakeholderism?

Three reasons:

a) The future is multi-domain. You will never understand the whole picture if you say: I’m only going to solve water, but what about the pipes, the roads, the environment, infrastructure, cultural issue. One domain is no longer good enough. You will never be a complete expert of the complete ecosystem.

b) Adoption models will always be a challenge and right now it’s a compromised formula. Now it's a zero-sum game. We literally need to escape that and make it future-oriented; make it 1+1 through partnerships.

c) Storytelling is also getting more mainstreamed into change management and multi-stakeholderism. At the end of it, if you tell a good enough story, you can sell and get people to believe in your projects. This inherently builds partnership models. There is something that is permission marketing: all sales in the future are relationship based and indirect sales.(E.g. Red Bull is all about the experience) That’s how we have to be when we talk about multi-stakeholderism. Everything needs to be built in.

_____________________________________________________________________________________________________________________________________

** Next installment will look at how storytelling enhances visibility and accessibility, and how it is being used by Urban Governance groups in Bangalore.**

Sources:

Arendt, Hannah (1994) Essays in Understanding Edited with an Introduction by Jerome Kohn. The literary Trust of Hannah Arendt Bluecher.p.308
Benjamin, Walter. (1977): "The storyteller."89.
Disch,Lisa Jane (1994) Hannah Arendt and the limits of Philosophy. Cornell University Press. p.172-173
Kieslich, Ingo. (2013) "Walter Benjamin, Hannah Arendt: Storytelling in and as theoretical writing." PhD diss., Vanderbilt University,
McCloud, Scott. (1994)."Understanding comics: The invisible art." Northampton, Mass
Oni, Peter (2012). "The Cognitive Power of Storytelling: Re-reading Hannah Arendt in a Postmodernist/Africanist Context."

For more details visit https://cis-india.org/digital-natives/making-change/storytelling-sartaj-anand

Stop Press Carousel

praskrishna — 2013-03-06T04:27:15Z

The silent blocking of URLs by the DoT assaults freedom of expression.

Arindam Mukherjee's article was published in the Outlook on February 22, 2013. Sunil Abraham is quoted.

Five Questions

On what grounds did the DoT ask for a ban on the 55 Facebook URLs pertaining to Afzal Guru?
Why did the Gwalior court rush into blocking of 73 URLs related to IIPM even though the content was very old and clearly some of it was even prima facie non-defamatory?
Why is the Gwalior court order not being made public?
Why doesn’t DoT keep the whole process transparent by putting up all its block orders on its website, giving reasons in each case?
How many URLs in all has the DoT asked for a ban on so far?

***

It’s the perfect recipe for a potboiler—a sudden, mysterious and arbitrary blocking of web pages, sparked off by an irate ‘educationist’; several upset publications (Outlook included); a government department with a blocked web page; a ministry trying to figure out how to react to a court order that is at the root of all the action, but which no one has been able to see.

As the cliche goes, truth is often stranger than fiction—as the affected parties discovered on February 15. That’s when it became known that the government had sought to block 78 web pages, reportedly following an order from a court in Gwalior. Around 73 of these articles sought to be blocked are on the controversial Indian Institute of Planning and Management (IIPM), promoted by self-styled management guru Arindam Chaudhuri.

What has taken everyone by surprise is how the blocks were executed—in a clandestine manner, without informing the affected parties, without serving them a notice or a copy of the order, or giving them a chance to react or defend themselves. The enormity of the ban is evident from the list of websites targeted, which include The Economic Times, The Indian Express, The Wall Street Journal, FirstPost, Careers360, Rediff.com and Caravan. When it came to Outlook, there was a clear case of overreach, as not just the web pages, but the entire blogs area was blocked for more than eight hours (see Jump Cut).

What is even more surprising is the smokescreen that is being maintained over the Gwalior court order that has caused this consternation on the Internet. At the time of going to print, no one—the affected websites, authors, lawyers or activists—had access to the order or had seen it, and the government was evading media queries on details of the order and the case. Despite repeated requests, the head of the Computer Emergency Response Team (CERT), Gulshan Rai, did not speak to Outlook.

So, in the absence of the order, no one even knows who the complainant is. Significantly, IIPM’s Chaudhuri has said that one of his ‘channel partners’ approached the court, though he clearly is the chief beneficiary of the episode. What this entire episode serves up is a blatant use of the law to muzzle press criticism while the government and official machinery have been willy-nilly forced to become mute players.

This surreal, Kafkaesque scenario continues apace at Outlook’s website, where on protesting the block on its blogs, the ISP said, “As only some of the URLs are mentioned in the DoT letter, we have reactivated the website and requested you to delete the mentioned contents,” adding that they had “attached the DoT instructions alongwith”. What they had attached was not one but two DoT orders, both dated February 14. One was, of course, the order about the 78 URLs. The other order came as news: an order on 55 Facebook URLs on Afzal Guru that the DoT wanted blocked.

As expected, internet activists and advocates of freedom of speech are livid. Shivam Vij, founder of kafila.org, one of the blogs that was blocked in the IIPM matter, says, “We were never given a chance to defend or explain. If only the DoT had put up the notice on their website, there would have been a healthier debate on regulation or censorship. But this was done in an opaque and arbitrary manner. If a book is banned, everyone gets to know. Why was there so much secrecy here?”

The arbitrariness of the twin government action also stems from the new IT Act which authorises the government or a competent authority to block or take down content considered “harmful”. And, according to the law, there is no obligation on the authorities’ part to inform the defendants. Cyber law expert Apar Gupta says, “Under the blocking rules, there is nothing that says that a copy of the court order has to be given to the affected parties. The rules also do not talk about the authors being given a chance to explain. It permits ad interim injunction to block content.”

Says Nikhil Pahwa, internet activist and editor of Medianama, which first reported about the IIPM blocks, “It is not clear why the DoT has taken this cloak-and-dagger approach. These are legitimate issues being raised by people regarding IIPM and its students. This is an infringement on the freedom of speech and expression. The DoT should have executed the blocks in a transparent manner by sending the affected parties a copy of the court order and making it public.”

That’s important, because legal experts feel that full facts may not have been considered in the IIPM case. “For this kind of a blocking order, the content should have come to the notice of the plaintiff recently. In this case, most of the content was much older. But sometimes plaintiffs also do not provide full details in a case,” says Gupta. Lawyers also feel that the Gwalior court may not be equipped to deal with litigation on new technologies.

There are other issues. In the IIPM case, the issue is primarily of defamation. But it is not clear whether defamation was established in all the articles that were sought to be taken down, especially a University Grants Commission (UGC) notice. Thus, the evidence that was presented to the court is important. Once again, till the court order becomes public, no one will know who the complainant was or what evidence was presented. The temporary ban on UGC’s web page is particularly surprising—and this has been noted by Shashi Tharoor—considering it is an independent regulator. “The regulatory body’s job is to regulate and nobody considers its notice as defamatory,” says Parminder Jeet Singh of IT for Change, an organisation dealing with internet issues.

The real purpose of such exercises, say experts, is to create a scare and embroil people in the legal process so that the process itself becomes a punishment and acts as a deterrent to others to engage in such writing. And that is why such cases are filed in remote and unusual destinations like Gwalior, Silchar, Dehradun and Guwahati. “There is a concept of forum shopping and forum shifting where cases are filed at remote destinations and by asking for huge damages, an attempt is made to scare people away from free speech. There are also many bullies who use defamation to create a scare effect. IIPM seems to have pioneered forum shopping in India,” says Sunil Abraham, executive director of the Bangalore-based Centre for Internet and Society (CIS).

The problem, everyone agrees, stems from the faulty nature of the Information Technology Act, which is open to interpretation and misuse. Says Singh, “The law tries to cover everything under a single head. It does not look specifically at the nuances of new media and give an appropriate response. So it is misused.” It is time that DoT became transparent and stopped its arbitrary, covert war against freedom of expression.

For more details visit https://cis-india.org/news/outlook-feb-22-2013-arindam-mukherjee-stop-press-counsel

Stockholm Internet Forum 2017

praskrishna — 2017-06-06T13:43:25Z

Elonnai Hickok participated in the Stockholm Internet Forum 2017 held in Stockholm from May 15 to 18, 2017. She spoke on the panel "Private sector and civil society collaboration to advance freedom online". The event was organized by Swedish International Development Cooperation Agency.

Pre-SIF 15 May at Sida HQ

Welcoming and informal lunch at Sida 12.00 – 14.00 (Location: Oasen)

Pre-SIF regional sessions: 14.00 – 17.00 (breaks included)

MENA: Access, power and gender (Location: Hörsalen)

AFRICA: Inequality and the digital revolution in Africa (Location: Oasen)

LATIN AMERICA: Human rights and technology in Latin America: Where to from here? (Location: Room 19, Asante)

EURASIA: Media freedom and fact checking practices (Location: Room 18, Djenné)

SOUTH EAST ASIA: Regional internet freedom unconference (Location: Room 23, Quirigua)

STUDY VISIT: Kista Science City

Mingle: 17.00 – 18.00

Dinner: 18.00 – 20.00

Pre-SIF 16 May at Sida HQ

Welcome and framing access and power 09.00 – 11.30 (break included, location: Oasen)

Pre-SIF Parallel sessions: 11.30 – 13.00

1A From divides to dividends – DDP and SDG17 (Location: Oasen)

1B Online threats: Operational response and kick-ass solutions (Location: Hörsalen)

Mingle and lunch: 13.00 – 15.00 (Location: Oasen)

Pre-SIF Parallel sessions: 15.00 – 17.00

2A Financial services in a digital era: Development, livelihoods and privacy (Location: Oasen)

2B Responsible data forum: Open source investigation for human rights (Location: Hörsalen)

Mingle: 17.00 – 18.00

Dinner: 18.00 – 20.00

SIF 17 May at Münchenbryggeriet

Opening and main session 1: 9.00 – 11.00 (Location: Mässhallen)

Welcoming remarks by Sida Director General Lennart Båge

Speech by Swedish Minister of Culture and Democracy Alice Bah Kuhnke

Main session 1: Equal access – Distributed power

The theme of SIF 2017 is “Access and Power” – a duality that can be analysed in many different ways. It is not enough to have access to the Internet, ICT’s and digital tools to achieve social justice and development outcomes. The question of what people have access to and what possibilities access gives also needs to be addressed. Access to the Internet is more than technical aspects and solutions – there are also dimensions related to rights, policy and power that need to be addressed.

At SIF we are keen on framing the current struggles and challenges in order to formulate possible ways ahead. One way to approach this is to discuss the co-relation between access and power. The first main session on the various aspects of access and power, is designed to get the conversation started.

Speech by State Secretary Annika Söder 11.00 – 11.15 (Location: Mässhallen)

Coffee break 11.15 – 11.45

Parallel sessions: 11.45 – 13.00

#SIF1A Digital Identity (Location: Mässhallen)

#SIF1B Community access – Helping the last 4 billion get connected (Location: Fogelström)

#SIF1C Gender based violence online: levelling the discussion (Location: Riddarsalen)

Mingle and lunch: 13.00 – 14.00

Parallel sessions: 14.00 – 15.30

#SIF2A OPEN SIF (Location: Mässhallen)

#SIF2B The promises and risks of the platform economy (Location: Fogelström)

#SIF2C The global shut down epidemic – From rights, tech and economic perspective (Location: Riddarsalen)

Coffee break 15.30 – 16.00

Breakout sessions: 16.00 – 17.30

#SIFB1 The (alternative) truth is out there (Location: Mässhallen)

#SIFB2 Private sector and civil society collaboration to advance freedom online (Location: Galleriet)

#SIFB3 Access and human rights in the smart city (Location: Riddarsalen)

#SIFB4 Empowering technologies in hostile environments (Location: Milles)

#SIFB5 Freedom Online Coalition: Open forum (Location: Fogelström)

Reflections and highlights from the day: 17.45 – 18.45

(Location: Mässhallen)

Mingle and Dinner: 19.00 – 21.00

SIF 18 May at Münchenbryggeriet

Welcome and keynote: 09.00 – 09.30 (Location: Mässhallen)

Parallel sessions: 09.30 – 11.00

#SIF3A OPEN SIF (Location: Mässhallen)

#SIF3B Digital rights 2.0: challenges and opportunities to empowerment (Location: Fogelström)

#SIF3C Safe media in conflict and chaos (Location: Riddarsalen)

Coffee break: 11.00 – 11.30

Main session 2: 11.30 – 13.00 (Location: Mässhallen)

A positive outlook: Leave no one offline

Half of the world’s population — specifically women, the poor and marginalised populations in developing countries — are still being left offline. What is needed to reach those still offline?

Beyond access, there are still many obstacles to achieving a digital inclusive society. Access to the Internet, ICT’s and digital tools is not only a catalyst for economic growth but increasingly a means for people to participate in today’s society. Too often access is measured by number of subscribers. This session will address access and power from a multidimensional approach – including infrastructure, affordability and contextual factors such as regulation and social and power structures.

Mingle and lunch: 13.00 – 14.00

Closing session: 14.00 – 15.00 (Location: Mässhallen)

This session will focus on summarizing knowledge and experiences shared at SIF17 and mapping the road ahead – identifying constraints but also opportunities for equal access and Internet freedom in the strive for global development and a digital inclusive society. The closing session will be interactive with the participants being the centre of the discussion.

Side happenings

During breaks you will have the opportunity to develop your digital skills, participate in discussions and expand your knowledge at this year’s side happenings.

16 May at Sida HQ

11.00 – 17.30

New media documentation clinic with Witness

(Location: Room 19 Asante)

11.00 – 17.00

Developing Internet universality indicators with UNESCO and the APC Internet indicators consortium

(Location: Room 21 Tsodilo)

14.30 – 17.30

Local access and community based networks with APC and ISOC

(Location: Djenné)

17 – 18 May at Münchenbryggeriet

All day

Digital security clinic with Access Now

(Location: Mässtorget)

Healing justice pod with Astraea Foundation

(Location: Bergrummet)

For more details visit https://cis-india.org/internet-governance/news/stockholm-internet-forum-2017

Sting job by Hyderabad scientist exposes fake journals

Admin — 2018-10-17T02:06:21Z

Scientists have at last found a cure for Schlodomoniasis -- a deadly brain infection caused by the "inter-galactic parasite Klaousmodium cruzi" -- they claim to have identified for the first time.

The article was published in Business Standard on October 11, 2018. Subbiah Arunachalam was quoted.

Beth Smith and co-workers at "Sanchez Institute for Biomedical Sciences for Doopidoo Research" in Morocco have published their discovery in three science journals and also reported a novel method called "Magnetic Oddities Radiation Therapy (MORTY)" to treat the infection. The study was carried out in "Wakandan population".

If readers are breaking their heads to understand the startling findings and decipher the strange words like "Wakandan" and "Doopidoo", Farooq Ali Khan, a college professor and PhD student in Hyderabad and a co-author of the paper, had the last laugh.

"It was not intended to be a scientific paper," he told this correspondent in an email. "It was my sting operation to expose publishers of predatory journals who are churning out fake science for profit."

Open access journals are supposed to provide an online platform for rapid dissemination of latest updates in science and technology. Their publishers don't charge the readers as access to these journals is free, but they charge the authors wanting to have their research papers published in these journals.

Inspired by previous publishing "stings", Khan wanted to test whether open access journals would publish an obviously absurd paper liberally salted with nonsense for the sake of money from gullible authors anxious to publish.

He created a spoof manuscript titled "Newer Tools to Fight Inter-Galactic Parasites and their Transmissibility in Zygirion Simulation", and submitted it to several suspect journals from the list kept online by Jeffrey Beall -- an associate professor and librarian at the University of Colorado who coined the term "predatory journal" -- as a public service to his colleagues.

All the hilarious fake names like "schleem", "dinglebop" and "schwitinization", that do not make any sense, as well as images and graphs published in the paper, were fabricated.

The "Zyrgion simulation", and "intergalactic parasites" are all references to "Rick and Morty" -- a US Cartoon Network's animated science fiction programme about the misadventures of mad scientist Rick Sanchez and his grandson Morty Smith.

Khan, a great fan of "Rick and Morty", submitted the paper with Beth Smith (Rick's granddaughter in the cartoon show) as the corresponding author and himself as co-author. Two other authors' names were made-up, and Sukant Khurana -- a scientist at Central Drug Research Institute in Lucknow, who offered to help Khan in this sting, was another author -- all affiliated to an institution in Morocco that does not exist.

The so-called "Magnetic Oddities Radiation Therapy" developed by the authors to treat the brain infection is again nothing but an expansion of "MORTY", a character in the cartoon show.

Anyone with commonsense would have noticed all the nonsense and consigned the paper to trash, but Khan surprisingly found it was accepted for publication by 10 journals for fees ranging from $75 to $650.

After some bargaining over fees, three scientific journals -- ARC Journal of Pharmaceutical Sciences, IOSR Journal of Pharmacy and Biological Sciences, and Clinical Biotechnology and Microbiology -- published the paper without a second glance.

Khan says his "scientific prank" was intended to expose the seriousness of predatory journal industry and to create awareness among people who are beginning their careers in science. "These predatory journals are polluting the scientific record with junk science and are also resulting in fake news."

"When the Open Access Declaration was drafted in 2002, no one would have imagined that many unscrupulous individuals would pollute the entire system of scholarly communication with predatory journals solely with the idea of making money," Subbiah Arunachalam, renowned information scientist and Distinguished Fellow of the Centre for Internet and Society in Bengaluru, told this correspondent in an email.

"Unfortunately, many Indians -- both individuals and companies -- are in this business," he said. "Predatory journals pose a big threat to the integrity of research."

"These are shameful acts by greedy publishers," Subhash Lakhotia, a professor of zoology at the Benaras Hindu University, told this correspondent in an email. "Until we stop payments of all kinds of open access charges and modify the present faulty assessment system that relies on numbers of publications, predation in one or the other form would continue."

For more details visit https://cis-india.org/openness/news/business-standard-ians-october-11-2018-sting-job-by-hyderabad-scientist-exposes-fake-journals

Stiff Resistance Dogs India's ID Plan

praskrishna — 2011-04-02T09:59:06Z

An article about the UID project by Indrajit Basu in Asia Times Online.

Tembhali is little known beyond its neighborhood in northern Maharashtra. Yet, as Manmohan Singh and Sonia Gandhi descended by on Wednesday, the tiny hamlet with less than 1,500 residents suddenly became the center of attraction in the global arena of e-governance.

India's prime minister and the ruling Congress party's leader were helicoptered in to officially flag India's most ambitious attempt to transform the way the state reaches its citizens - and also the world's largest identity program.

The so-called Unique Identification (UID) mission, which has been dubbed locally as "Aadhar" ("foundation"), the project will create unique biometric identification numbers for each and every one of India's 1.2 billion people.

Ambitious yet highly controversial, UID numbers will be linked to fingerprints, iris scans, personal information, a microchip for easy scanning, and more. Led by a new government agency called the Unique Identification Authority of India (UIDAI), the project is spearheaded by Nandan Nilekeni, one of India's most famous techie-entrepreneurs as the co-founder of Infosys, who has been given ministerial powers and a magnanimous (rumored to be US$3 billion or more) budget to implement the grand plan.

According to Nilekeni, among the scores of advantages for the country's people, the millions of India's poor who are without access to the government's plethora of welfare schemes would benefit the most from the new identification system. Much like the mobile telephony, the UID number would connect the poor to the broader and advancing economy of India, he says.

"The government has taken up this project for two reason; one is there are large number of Indians specially those who are urban migrants and rural poor who do not have any form of acknowledged existence by the state and therefore they face the challenge of harassment in their lives. They do not get access to public services either. So the one of the main purposes of this program is to make life easier for the millions of poor, migrants and marginalized (expected to be over 300 million) people. As well as to give inclusion to them," said Nilekeni.

The other is to make all government welfare schemes far more efficient by ensuring that they reach "each and every deserving poor", he says.

Even as the impoverished tribal farming community in Tembhali - many of whom do not even own the land they till - wonder how a unique identity, as Manmohan declared on Wednesday, "can change their lives", UID is meeting stiff resistance from civil liberties groups, privacy advocates, and legal eagles.

Critics condemn the UID as a blatant intrusion to privacy, a tool that will increase bureaucracy and corruption, and say that in addition to being hugely expensive and even illegal, the UID goes against basic human values.

"This project, has been initiated without any prelude: there is no project document; there is no feasibility study; there has been no cost-to-benefit analysis and there are serious concerns about data and identity theft," said Gopal Krishna, Member Citizens Forum for Civil Liberties.

Worse, Krishna added, a project "that could change the status of the people in this country, with regard to security and constitutional rights has been initiated without any legal authorization; just on the basis of an executive order".

The strongest opposition to the project has been generated by the fact that it aims to create a huge digital database containing sensitive personal information in one central location. This is a security risk of "immense" proportions, according to critics.

"Given that the country has hardly any capability in securing its digital database, and an absence of privacy laws, UID's plans of storing its data in one centralized database is an immense risk," said Sunil Abraham, an activist at the People Union for Civil Liberties. "The trouble with a centralized infrastructure is that if it is compromised, then all of it will be compromised, which can result in the collapse of the country's information systems."

Nilekeni deflects these criticisms, saying that the UID Authority will use "the best expertise for security and we also have a policy of proactively publishing strategy policy report and committee reports on our website as well." But arguments against the project stretch on.

"The other opposition is the use of biometrics for ID," says Abraham. "Our fear is that most parts of the country do not have power and if the system mandates that every time a rural resident has to prove his identity biometrically for say collecting subsidized food, chances are that the process will be slower and more prone to failure because of lack of infrastructure."

That, according to critics, could give rise to newer complication or even manipulation of the biometric data - and hence an additional opportunity for corruption.

"A typical unlettered person does not understand the complexities of biometric data collection and verification," says Jiti Nichani, a researcher and an advocate, Alternative Law Forum. "Given the rampant bureaucracy and corruption in the country, this would give yet another reason for the corrupt to siphon off the largesse of a welfare scheme elsewhere; corruption will increase manifold as a consequence."

Still, its flip side is not really devoid of selling points; some of UID's beneficial characteristics are undeniable.

For one, experts say, for every rupee spent on the government's welfare schemes, lack of identity of a poor Indian results in just 15 paisa reaching them. UID then can really revolutionize the way government services are delivered.

Besides, inability to prove identity is not only one of the biggest barriers that prevent the poor from accessing benefits and subsidies, or stymie the government from reaching out to the deserving. It also stops the government formulating appropriate welfare polices, plugging leakages, and above all, eliminating fraud and duplicate identities.

UID, say its proponents, will no longer allow someone to represent themselves differently across a number of agencies, which could solve a lot these problems.

"A UID will enable the poor grab the right to education, get jobs on migration, get medical benefits and even open a bank account and get a mobile phone connection," said Nilekni. "The transformative capability of the UID scheme can be enormous."

Nevertheless, providing an identity to one billion plus Indians in a country so devoid of basic infrastructure is a Herculean task.

Its real challenge may not lie in the concerns that critics have raised, but perhaps in the politics of governance and its reforms. Experts say the success of the project depends on the effective use of political authority, and how Nilekeni and Manmohan manage to address corruption in the political and official systems.

Nilekeni though is undaunted. "I am aware that there are a lot of challenges and this is a humongous project," he said. "But there is a lot of political will and support, and the government is firmly convinced that this project could change the face of India."

Read the original in Asia Times Online

Note: Sunil Abraham does not work for People's Union for Civil Liberties

For more details visit https://cis-india.org/news/stiff-resistance