Centre for Internet and Society

Mapping Digital Humanities in India - Concluding Thoughts

sneha-pp — 2015-11-13T05:36:10Z

This final blog post on the mapping exercise undertaken by CIS-RAW summarises some of the key concepts and terms that have emerged as significant in the discourse around Digital Humanities in India.

The present exercise in mapping Digital Humanities (henceforth DH) in India has brought to the fore several learnings, and challenges in trying to locate the domain of enquiry even as our understanding of what constitutes new objects, methods and forms of research and pedagogy constantly undergo change and redefinition. Even as we wrap up this study, some of the key questions or problems of definition, ontology and method remain with us, as the 'field' as such is incipient in India, as with other parts of the world and the term itself is yet to find a resonance in many quarters, other than a few institutions and a number of individuals. However, what it does do for us immediately, is throw open several questions about how we understand the idea of the 'digital', and what may be the new areas of enquiry for the humanities at large.

We began with the understanding that DH is a new space of interdisciplinary research, scholarship and practice with several possibilities for thinking about the nature of the intersection of the humanities and technology. The term was a little more than a found name of sorts, which since then has taken on various meanings and undergone some form of creative re-appropriation. The ubiquitous history of the term in humanities computing in the Anglo-American context has helped in locating and defining the field globally within the ambit of certain kinds of practices and scholarship in the contemporary moment. As most of the literature around DH even globally has pointed out, the problem with arriving at a definition is ontological, more than epistemological. The conditions of its emergence and existence are yet to be completely understood, although if one is to take into account the larger history of science and technology studies or even cyber/digital culture studies, these 'epistemic shifts' have been in the making for some time now. In India particularly, where a clear picture of the 'field' as such is still to emerge in the form of a theorisation of its key concerns, areas of focus or object of enquiry, it is only through a practice-mapping that one may locate what are at best certain discursive shifts in the way we understand content, structures and methods in the humanities, within the context of the digital. The fundamental premise of the nature of the digital and its relation to the human subject still lacks adequate exploration which would be required to define the contours of the field. The inherited separation of humanities and technology further makes this a complex space to negotiate, when the term may now actually indicate the need to decode the rather tenuous relationship between the two supposedly separate domains.

The question of methodology then comes in as the next most important aspect here, as the method of DH is yet to be clearly defined. At present it looks like a combination and creative appropriation of methodologies drawn from different disciplines and creative practices. The change in the methodology of the humanities and social sciences itself as now longer remaining discipline-specific has been a contributory factor to the evolving methodology of DH. The practice itself is still evolving, and while DH in the Anglo-American context can trace a history in humanities computing, with now an active interest in other spaces where the digital is an inherent part of the discourse, in India there has been little work in mainstream academic spaces such as universities or research centres, and some interest from the information and technology sector. As such the skills and infrastructure needed to work with large data sets and new technologised processes of interpretation and visualisation still remain outside the ambit of the mainstream humanities. This mapping exercise largely relied on interviews as part of its methodology, without any engagement with the actual practice, mainly because of a lack of consensus on what constitutes DH practice. However, through an exploration of allied fields such as media, archival practice, design and education technology, the study tries to locate how certain practices in these areas inform what we understand of DH today.

The archive, media and now to a certain extent art and design have become the sites for most of the discussions around DH in India, primarily because of the nature of institutions and people who have engaged with the question so far. Archival practice has seen a vast change with the onset of digitisation, and the growth of more public and collaborative archival spaces will also bring forth new questions and concepts around the nature of the archive and its imagination as a dynamic space of knowledge production. At a more abstract level, the nature of the text as an unstable object itself, now increasingly being mediated and negotiated in different ways through digital spaces, tools and methods would be one way of locating an object of enquiry in DH and tracing its connection to the humanities, which are essentially still seen as 'text-based disciplines'. What has been a definite shift is the emphasis on process which has become an important point of enquiry, and one of the many axes around which the discourse around DH is constructed. The rethinking of existing processes of knowledge production, including traditional methods of teaching-learning, and the emergence of new tools and methods such as visualisation, data mapping, distant reading and design-thinking at a larger level would be some of the interesting prospects of enquiry in the field. The method of DH is however, necessarily collaborative and distributed at the same time, as evidenced by its practice in these various areas and disciplines.

While in the Anglo-American context the predominant narrative or raison d'etre of DH seems to be the so-called 'crisis' in the humanities, it may after all be just one of reasons, and not a primary cause, at least in the Indian context. Moreover, in a paradoxical sense the emergence of DH has been seen as endangering the future of the traditional humanities, in terms of a move away from certain conventional methods and forms of research and pedagogy. While this may be relevant to our understanding of the emergence of DH, understanding the emergence of the field as resolving a crisis also renders the discourse into a uni-dimensional, problem-solving approach, thus making invisible other factors, such as the technologised history of the humanities or several other factors that have contributed to these changes. The complex and somewhere problematic history of science and technology in India and the growth of the IT sector also forms part of this context, and will inform the manner in which DH grows as a concept, area of enquiry or even as a discipline. DH is yet another manifestation of changes that we have seen in the existing objects, processes, spaces and figures of learning, particularly the open, collaborative and participatory nature of knowledge production and dissemination that has come about with the advent of the internet and digital technologies. More importantly, they also point towards the larger changes in what where earlier considered unifying notions for the university, namely that of reason and culture, which have now moved towards an idea of excellence based on a certain techno-bureaucratic impulse, as noted by Bill Readings in his work on the rise of the post-modern university[1].

If one may try to locate within this the debates around DH, the subject of this new discourse around the digital is also now rather unclear. One could explore the notion of the digital humanist, or in a more abstract manner the digital subject as one example of this lack of clarity or the distance between the practice and the subject, which is also why it has been of much concern for several scholars. As Prof. Amlan Dasgupta, with English Department at the University of Jadavpur says, it is difficult to identify such a category of scholars, although a person who is able to situate his work in the digital space with the same kind of ease and confidence that people of a different generation could do in manuscripts and books would perhaps fit this description, and he is sure that such a person may be found. For example someone who knows Shakespeare well and can write a programme, and he is sure a day will come when this is a possibility. It is a familiarity in which the inherent distance between these two pursuits becomes lesser - DH is at that moment - a composite of these two approaches rather than the difference.

While many scholars concur with this explanation, others find the term misleading - humanities scholars do not call themselves 'humanists'. Also, by virtue of being a digital subject, anybody engaged with some form of digital practice is already a digital humanist of some sort. The problem also is in the rather unclear nature of the practice, all of which is not unanimously identified as DH, as a result of which not many scholars would want to identify with the term. As Patrik Svensson (2010) points out "The individual term digital humanist may be problematic because it may seem both too general in not relating to a specific discipline or competence (thus deemphasizing the discipline-specific or professional) and too specific in emphasizing the "digital" part of the scholarly identity (if you are scholar) or giving too much prominence to the humanities part of your professional identity (if you are a digital humanities programmer or a system architect). The more general and non-personal term digital humanities is more inclusive, but somewhat limited because of its lack of specificity and relatively weak disciplinary anchorage. For both variants, there is also a question of whether "the digital" needs to be specified at all, and it is not uncommon [9] to encounter the argument that technology and the digital are part or will be part of any academic area, and hence the denotation "digital" is not required" [2]. Svensson further points out that since the term, like digital humanities, has proliferated so much in academic spaces, through publishing and funding initiatives that it has become a term of self-identification, but it could be a reference to the digital as 'tool' rather that the object of study itself. However, he also speculates that given digital humanists work across several disciplines, their understanding of humanities as a construct is stronger as the identity is linked to it at large. [3]

This debate is importantly, symptomatic of a larger conflict over the authority of knowledge, because of what seems to be a move away from the university to alternate spaces and modes of knowledge production. As Immanuel Wallerstein (1996) suggests, such a conflict of authority has already been documented earlier, in terms of the displacement of theology first and then Newtonian mechanics as dominant sources of knowledge, and the now in the manner in which the separation of disciplines is being challenged. The potential of technology in general and the internet in particular in democratising knowledge has been explored in several cases, with many such online spaces now becoming a suitable 'alternate' to the university mode of teaching and learning. What they have also given rise to are questions about the authenticity of knowledge produced and disseminated and who are the stakeholders in the process. The debates over MOOC's and the Wikipedia, and at some level the criticism that DH and certain methods like distant reading have attracted from traditional humanities scholars are a case in point. However, many of these alternate or liminal spaces have always existed; they are perhaps becoming more visible and acknowledged now. DH, with its emphasis on interdisciplinarity and different kinds of knowledge drawn from a diverse set of practices definitely opens up space for a new mode of questioning; whether all of these different modes of questioning can coalesce as a new discipline or interdisciplinary field in itself will remain to be seen.

References

Patrik, Svensson, "The Landscape of Digital Humanities". Digital Humanities Quarterly,4:1 http://digitalhumanities.org/dhq/vol/4/1/000080/000080.html 2010.
Readings, Bill, The University in Ruins Cambridge: Harvard University Press, 1997, pp 1-20.
Wallerstein, Immanuel, "The Structures of Knowledge, or How Many Ways May We Know?" Presentation at "Which Sciences for Tomorrow? Dialogue on the Gulbenkian Report: Open the Social Sciences," Stanford University, June 2-3, 1996 http://www.binghamton.edu/fbc/archive/iwstanfo.htm

The author would like to thank the Higher Education Innovation and Research Applications (HEIRA) programme at the Centre for the Study of Culture and Society (CSCS), Bangalore for support towards the fieldwork conducted as part of this mapping exercise, and colleagues at CIS and CSCS for their feedback and inputs.

Concepts/Glossary of terms

Ontology - A lot of the work being done to define DH is in fact to understand its ontological status, the nature of its being and existence. As pointed out in the part of this section, the difficulty in arriving at a consensus on a definition is largely due to a lack of clarity over the ontological basis of such a field, rather than its epistemological stake, which one may already be able to discern in a few years. There is a slippage due to a lack of connection between the history of the term and its practice, particularly in India, where DH is still a 'found term' of sorts. See http://cis-india.org/raw/digital-humanities/a-question-of-digital-humanities
Humanities - The predominant discourse in the Anglo-American context on DH seems to have set it up in a conflict with or as a threat to the traditional humanities disciplines, the causal link here being the 'crisis' of the disciplines. While there is such a narrative of crisis in the Indian con text as well, anything 'digital' is understood in terms of a problem-solving approach, and at another level seeks to further existing concerns of the humanities themselves, such as around the text. The important shift that DH may open up here is in terms of thinking about the inherited separation of technology and the humanities, and if it indeed possible now to think of a technologised history of the humanities.See http://cis-india.org/raw/digital-humanities/a-question-of-digital-humanities
Digital - the debate around and interest in DH has reinforced the need for a larger and more elaborate exploration of the 'digital' itself, and as mentioned in an earlier post, deciphering the nuances of the current state of digitality we inhabit will be key to understanding the field of DH much better. This is challenging because India is a mutli-layered technological landscape, which is also quite dynamic, ever-changing and in a period of transition to the digital. Taking this back to more fundamental questions of technology and its relation to the subject would also provide more insights into DH.See http://cis-india.org/raw/digital-humanities/digital-humanities-problem-of-definition
Subject - DH is a manifestation of the relationship between technology and the human subject, and provides different ways to negotiate the same. The 'digital humanist' as the likely subject of this discourse has remained largely undefined in this series of explorations, partly because of the lack of resonance with the term among humanities scholars and the fact that everybody at some level is already a digital subject, and therefore a digital humanist. An exploration of how the digital constitutes or constructs a subject position is likely to reveal better the nuances of this term and the reason for its relation to or distance from the practice.
Method - the methodology of a discipline is the connection between theory and field of practice, and the method of DH is still being developed. Whether it is data mining, distant reading, cultural informatics, sentiment analysis or creative visualisations of data sets drawing from aspects of media, art and design, the methodology and interests of DH are necessarily diverse and interdisciplinary. In many a case the distinction among methods, content and forms do blur as newer modes or approaches to DH come into being. This becomes a particular problem in understanding DH in the context of pedagogy and curricular resources, and would therefore require a rethinking of the understanding of a singular methodology itself.
Archive - A large part of the DH work in India seems to be focussed around the archive - both as a concept and practice. With the digital becoming in a sense the default mode of documentation across the humanities disciplines, and the opening up of the archive due to more public and digital archival efforts, the concept of the archive and archival practice have undergone several changes in terms of becoming now more networked and accessible. As mentioned earlier, we are living in an archival moment where there is a transition from analogue to digital, and it is in this moment of transition that a lot of new questions around data and knowledge will emerge. See http://cis-india.org/raw/digital-humanities/living-in-the-archival-moment.
Text - the text has been one of significant aspects of the DH debate, given that the academic discourse on DH in the West and now in India is primarily located in English departments. The understanding of the text as object, method and practice as mediated through digital spaces and tools is an important part of the discourse around DH, and has implications for how we understand changes in the nature of the text, and reading and writing as technologised processes in the digital context. See http://cis-india.org/raw/digital-humanities/reading-from-a-distance.
Process: An important point of emphasis in DH has been that of process, perhaps even more than content or outcomes. Given that the method of DH is collaborative and peer-to-peer, the processes of doing, making or teaching-learning etc become increasingly visible and important to understanding the nature of the field and knowledge production itself. More importantly, it also seeks to bring in the practitioner's experience into the realm of research and pedagogy.
Liminal : DH is a good example of a liminal space; which is a space that is on both sides of a threshold or boundary, and is therefore at some level undefined and transitional. The liminal space is often located at the margin of a body of knowledge or discipline, and it is at the margins of disciplines that new knowledge is produced. The discourse and even criticism around DH highlights the difficulties with defining the present nebulous nature of these liminal spaces and what they could transform into in the future. See http://cis-india.org/raw/digital-humanities/digital-humanities-and-alt-academy.
Interdisciplinarity - Closely tied to the notion of liminal spaces is the notion of interdisciplinarity. DH by nature is interdisciplinary, given that it draws upon methods and concerns from the other disciplines, but instead of limiting the definition to just this, it also provides a space to understand the challenges of negotiating and using an interdisciplinary approach to the humanities and other disciplines and develop these questions further. See http://cis-india.org/raw/digital-humanities/digital-humanities-and-alt-academy.

[1] See Bill Readings, The University in Ruins Cambridge: Harvard University Press, 1997, pp 1-20.

[2] See Patrik Svensson. "The Landscape of Digital Humanities". Digital Humanities Quarterly,4:1 http://digitalhumanities.org/dhq/vol/4/1/000080/000080.html

[3] Ibid.

For more details visit https://cis-india.org/raw/mapping-digital-humanities-in-india-concluding-thoughts

November 2014 Bulletin

praskrishna — 2014-12-15T13:27:04Z

We at the Centre for Internet & Society (CIS) welcome you to the eleventh issue of the newsletter (November 2014).

Highlights

On 13 November, 2014, the Department of Industrial Policy and Promotion had released a Call for Suggestions for India's proposed National IPR Policy. CIS sent its comments.
As part of the Pervasive Technologies we published four methodology documents: Rohini Lakshané wrote on Patent Landscaping for the Indian Mobile Device market ; Anubha Sinha wrote on Intellectual Property in Mobile Application Development in India ; Maggie Huang wrote on Access to Music through the Mobile; and Nehaa Chaudhari wrote on Sub Hundred Dollar Mobile Devices and Competition Law .
Odisha's most circulated newspaper Sambad has collaborated with CIS-A2K to relicense 19 books published by its sister concern "Ama Odisha".
Vipul Kharbanda in a blog entry examines the relationship between privacy and transparency in the context of the right to information in India .
Geetha Hariharan in a blog entry explores what India's ITU proposal means for Internet Governance.
Pranesh Prakash wrote an article in the Economic Times exploring net neutrality.
In her final blog post on the mapping exercise undertaken by CIS-RAW, P.P.Sneha summarises some of the key concepts and terms that emerged as significant in the discourse around Digital Humanities in India.

►Job

Programme Officer (Access to Knowledge - Institutional Partnerships): CIS is seeking applications for the post of Programme Officer for its Access to Knowledge (A2K) Programme. The position will be based in its Bangalore office. Programme Officer will collaboratively work with the A2K Team and would report to the Programme Director, Access to Knowledge at CIS.

Accessibility and Inclusion

Under a grant from the Hans Foundation we are doing two projects. The first project is on creating a national resource kit of state-wise laws, policies and programmes on issues relating to persons with disabilities in India. CIS in partnership with CLPR (Centre for Law and Policy Research) compiled the National Compendium of Policies, Programmes and Schemes for Persons with Disabilities (29 states and 6 union territories). The publication has been finalised and is currently in the process of being printed. The draft chapters and the quarterly reports can be accessed on the project page. The second project is on developing text-to-speech software for 15 Indian languages. The progress made so far in the project can be accessed here.

►NVDA and eSpeak

Monthly Update

November 2014 Report (Suman Dogra; November 30, 2014).

Upcoming Event

Training in Use of eSpeak with Malayalam (co-organized by CIS, DAISY Forum of India and Chakshumathi Assistive Technology Centre; Trivandrum; January 24 - 25, 2015, Trivandrum).

►Other

Blog Entry

Central Guidelines and Schemes (Anandhi Viswanathan; November 6, 2014).

Access to Knowledge

As part of the Access to Knowledge programme we are doing two projects. The first one (Pervasive Technologies) under a grant from the International Development Research Centre (IDRC) is for research on the complex interplay between pervasive technologies and intellectual property to support intellectual property norms that encourage the proliferation and development of such technologies as a social good. The second one (Wikipedia) under a grant from the Wikimedia Foundation is for the growth of Indic language communities and projects by designing community collaborations and partnerships that recruit and cultivate new editors and explore innovative approaches to building projects.

Submission

Comments on the Proposed Intellectual Property Rights Policy to the Department of Industrial Policy and Promotion (Pranesh Prakash, Nehaa Chaudhari, Anubha Sinha and Amulya P.; November 30, 2014).

Blog Entries

MHRD IPR Chairs - Underutilization of Funds and Lack of Information Regarding Expenditures (Amulya Purushothama, November 19, 2014).

Participation in Events

Ubiquity, Mobility, Globality: Charting Directions in Mobile Phone Studies (Organized by Center for Global Communication Studies at the Annenberg School for Communication, University of Pennsylvania, Philadelphia; November 6 - 7, 2014). Nehaa Chaudhari made a presentation on Pervasive Technologies: Access to Knowledge in the Marketplace.
Countering US pressures on India's IP regime (Organized by Lawyer's Collective; November 16, 2014). Anubha Sinha attended the event.
Technology and Gender Based Violence (Organized by the Bachchao Project; November 24, 2014). Rohini Lakshané was a speaker at the event. She spoke about various strategies that women use to respond to online harassment, such as reporting the abuser, and enlisting support from online followers, or friends or family in order to deal with the abuser.

►Pervasive Technology

Blog Entries

Methodology: Patent Landscaping (Rohini Lakshané; November 10, 2014).
Methodology: Intellectual Property in Mobile Application Development in India (Anubha Sinha; November 17, 2014).
Methodology: Access to Music through the Mobile (Maggie Huang; November 18, 2014).
Methodology: Sub Hundred Dollar Mobile Devices and Competition Law (Nehaa Chaudhari; November 25, 2014).

►Wikipedia

As part of the project grant from the Wikimedia Foundation we have reached out to more than 3500 people across India by organizing more than 100 outreach events and catalysed the release of encyclopaedic and other content under the Creative Commons (CC-BY-3.0) license in four Indian languages (21 books in Telugu, 13 in Odia, 4 volumes of encyclopaedia in Konkani and 6 volumes in Kannada, and 1 book on Odia language history in English).

Op-Ed

Odia Wikisource, its Potential (Subhashish Panigrahi, The Samaja, November 17, 2014).

Blog Entries

55 Works of Iconic Indian writer released under Free Licence to benefit Wikisource (T. Vishnu Vardhan, November 13, 2014).
Odia author Nirmala Kumari Mohapatra's 21 books relicensed under CC-by-SA 4.0 (Subhashish Panigrahi, November 17, 2014).
Nineteen Books Published by Ama Odisha Relicensed under CC-by-SA 4.0 (Subhashish Panigrahi, November 25, 2014).

News and Media Coverage

CIS-A2K team gave its inputs to the following media coverage:

ಭಾಷಣದಿಂದ ಭಾಷೆ ಉಳಿಯಲ್ಲ, ಕನ್ನಡದಲ್ಲೇ ಮಾಹಿತಿ ಸಿಗುವುದು ಅಗತ್ಯ: ಪವನಜ (Just Kannada; November 23, 2014).
Kannada Wikipedia Presentation in Mysuru (Prajavani; November 24, 2014).
Now, Tulu set to be promoted through Wikipedia articles (Hindu; November 24, 2014).
'Tulu Wikipedia' in incubation stage, 600 articles uploaded, says U.B. Pavanaja (Ravi Prasad Kamila; Hindu; November 26, 2014).
Odia Wikisource launched in Odisha capital (Odisha Sun Times; November 28, 2014).
Odia Wikisource aims to bring valuable and rare books on the Internet (Odisha Diary; November 28, 2014).

Event Co-organized

Odia Wikisource Sabha 2014 (Co-organized by CIS-A2K and Odia Wikimedia Community; November 28, 2014). Subhashish Panigrahi participated in the event.

Participation in Event

A Seminar on E-publishing of Odia Books (Organized by Molybtech Technology Solutions; November 30, 2014). Subhashish Panigrahi was a speaker.

►Openness

Blog Entry

Privacy vs. Transparency: An Attempt at Resolving the Dichotomy (Sunil Abraham with feedback and inputs from Sumandro Chattapadhyay, Elonnai Hickok, Bhairav Acharya and Geetha Hariharan; November 14, 2014).

News and Media Coverage

Getting Strategic about Openness and Privacy (Tim Davies; Open Data Research Lead at Web Foundation; November 3, 2014).

Participation in Event

Content co-ordination for the Panel Discussion on Crypto-Currencies (organized by the Law and Technology Society; November 15, 2014). Sharath Chandra Ram was a panelist and made a presentation Scalability and Security Issues in Distributed Trust based Cryto-Currency Systems like BITCOIN

Internet Governance

►Privacy

As part of our Surveillance and Freedom: Global Understandings and Rights Development (SAFEGUARD) project with Privacy International we are engaged in enhancing respect for the right to privacy in developing countries. During the month we published the following blog entries:

Blog Entries

White Paper on RTI and Privacy V1.2 (Vipul Kharbanda; November 9, 2014).
Introduction: About the Privacy and Surveillance Roundtables (Manoj Kurbet; November 27, 2014).

Event Organized

IOCOSE's talk at CIS (CIS, Bangalore; November 27, 2014). There was a presentation of the work of the artists group IOCOSE, current artists in residence at T.A.J./SKE Residency.

Upcoming Event

CPDP 2015 : The eighth international conference on computers, privacy and data protection will be held in Brussels from January 21 to 23, 2015. CIS is a moral supporter of CPDP.

Participation in Events

E-Consultation on Cyber Security, Justice, and Governance Begins! (Organized by the Hague Institute for Global Justice; November 4, 2014). Sunil Abraham facilitated the e-consultation on "Internet access, the freedom of expression online, and development in the Global South".
Learning Forum: Transparency and Human Rights in the Digital Age (Organized by Global Network Initiative; November 6, 2014). Pranesh Prakash gave a talk on transparency reports and their use and abuse in India; the Intermediary Liability Rules in India (and its non-provision of any transparency mechanism); and the need for transparency in private speech regulation, not just governmental speech regulation.
Fourth Discussion Meeting of the Expert Committee to Discuss the Draft Human DNA Profiling Bill (Organized by the Department of Biotechnology; New Delhi; November 10, 2014). Sunil Abraham was unable to participate because of technical problems.
Ground Zero Summit 2014 (Organized by India Infosec Consortium; November 13-14, 2014). Geetha Hariharan participated in this event.
Privacy, security and surveillance: tackling international dilemmas and dangers in the digital realm (Organized by Wilton Park; November 17-19, 2014). Pranesh Prakash was a panelist in the session "Beyond the familiar: how do other countries deal with security and surveillance oversight?"

►Free Speech

Under a grant from the MacArthur Foundation, CIS is doing research on the restrictions placed on freedom of expression online by the Indian government and contribute studies, reports and policy briefs to feed into the ongoing debates at the national as well as international level. As part of the project we bring you the following outputs:

Blog Entries

Good Intentions, Recalcitrant Text - II: What India's ITU Proposal May Mean for Internet Governance (Geetha Hariharan; November 1, 2014).
India's Statement at ITU Plenipotentiary Conference, 2014 (Geetha Hariharan; November 4, 2014).

Newspaper Article

The Socratic debate: Whose internet is it anyway? (Pranesh Prakash; Economic Times; November 18, 2014).

News & Media Coverage
CIS gave its inputs to the following media coverage:

Twitter users find several accounts suspended for unknown reasons (Vasudha Venugopal; Economic Times; November 2, 2014).
Several Indian Twitter users' accounts suspended due to tech glitch (Silky Malhotra; digit; November 3, 2014).
Game release cancelled over gay character (Jaison Lewis; Mumbai Mirror; November 19, 2014).
Leave the Net Alone (Businessworld; November 25, 2014).

Digital Humanities

CIS is building research clusters in the field of Digital Humanities. The Digital will be used as a way of unpacking the debates in humanities and social sciences and look at the new frameworks, concepts and ideas that emerge in our engagement with the digital. The clusters aim to produce and document new conversations and debates that shape the contours of Digital Humanities in Asia:

Blog Entry

Mapping Digital Humanities in India - Concluding Thoughts (P.P.Sneha; November 30, 2014).

About CIS

The Centre for Internet and Society is a non-profit research organization that works on policy issues relating to freedom of expression, privacy, accessibility for persons with disabilities, access to knowledge and IPR reform, and openness (including open government, FOSS, open standards, etc.), and engages in academic research on digital natives and digital humanities.

► Follow us elsewhere

Twitter: https://twitter.com/CISA2K
Facebook group: https://www.facebook.com/cisa2k
Visit us at: https://meta.wikimedia.org/wiki/India_Access_To_Knowledge
E-mail: a2k@cis-india.org

► Support Us

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

► Request for Collaboration:

We invite researchers, practitioners, and theoreticians, both organisationally and as individuals, to collaboratively engage with Internet and society and improve our understanding of this new field. To discuss the research collaborations, write to Sunil Abraham, Executive Director, atsunil@cis-india.org or Nishant Shah, Director - Research, at nishant@cis-india.org. To discuss collaborations on Indic language Wikipedia, write to T. Vishnu Vardhan, Programme Director, A2K, at vishnu@cis-india.org.

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

For more details visit https://cis-india.org/about/newsletters/november-2014-bulletin

October 2014 Bulletin

praskrishna — 2014-11-23T16:40:23Z

Welcome to the tenth issue of the newsletter (October 2014).

We at the Centre for Internet & Society (CIS) welcome you to the tenth issue of the newsletter (October 2014). Archives of our newsletters can be accessed at: http://cis-india.org/about/newsletters

Highlights

CIS sent its comments and recommendations on the Rights of Persons with Disabilities Bill, 2014. It was submitted to the Parliamentary Standing Committee in October 2014.
CIS has published the Central Guidelines and Schemes.
CIS was one of the signatories of a letter sent to the Prime Minister of India Shri Narendra Modi sharing its concerns on India's position on intellectual property, particularly in the context of bilateral relations between the United States of America and India. The letter was sent on October 22, 2014.

In 2013, the Indian Patent Office released Draft Guidelines for the Examination of Computer Related Inventions, in an effort to clarify some of the ambiguity. Shashank Singh analyses the various responses by the stakeholders to these Guidelines and highlights the various issues put forth in the responses.

Subhashish Panigrahi wrote an op-ed in the Samaja (Odia daily) on the hurdles that the Odia language has been facing and the potential aspects of the language including it being used massively on the Internet, Wikipedia and other media platforms.

International Telecommunications Union is hosting its Plenipotentiary Conference this year in South Korea. India introduced a new draft resolution on ITU's Role in Realising Secure Information Society. The Draft Resolution has grave implications for human rights and Internet governance. Geetha Hariharan analyses this.

Vipul Kharbanda analyses the possible implications of the public interest litigation that has been placed before the Supreme Court petitioning for the establishment of a DNA database in respect to unidentified bodies in his latest blog entry.
In a blog post published in Lila Interactions P.P.Sneha explores the possibilities of redefining the idea of access through the channels of education and learning.

►Job

Programme Officer (Access to Knowledge - Institutional Partnerships): CIS is seeking applications for the post of Programme Officer for its Access to Knowledge (A2K) Programme. The position will be based in its Bangalore office. Programme Officer will collaboratively work with the A2K Team and would report to the Programme Director, Access to Knowledge at CIS.

Accessibility and Inclusion

Under a grant from the Hans Foundation we are doing two projects. The first project is on creating a national resource kit of state-wise laws, policies and programmes on issues relating to persons with disabilities in India. CIS in partnership with CLPR (Centre for Law and Policy Research) compiled the National Compendium of Policies, Programmes and Schemes for Persons with Disabilities (29 states and 6 union territories). The updated draft is being reviewed by the Office of the Chief Commissioner for Persons with Disabilities. The draft chapters and the quarterly reports can be accessed on the project page. The second project is on developing text-to-speech software for 15 Indian languages. The progress made so far in the project can be accessed here.

►NVDA and eSpeak

Monthly Update

October 2014 Report (Suman Dogra; October 31, 2014).

►Other

Submission

Comments to the Rights of Persons with Disabilities Bill , 2014 (Nirmita Narasimhan and Anandhi Viswanathan; October 30, 2014).

Blog Entries

Central Guidelines and Schemes (Anandhi Viswanathan, October 14, 2014).
The Legal Framework for Enforcement of Rights of Persons with Disabilities (CLPR; October 14, 2014).

Media Coverage

Communication technology opens 'doors' for everyone, not only people with disabilities (John D. Kemp and Brandon M. Macsata, The Hill, October 13, 2014).

Access to Knowledge

Blog Entries

Letter to the Prime Minister on Indo-US Bilateral Relations on Intellectual Property (Nehaa Chaudhari; October 22, 2014).
Guidelines for Examination of Computer Related Inventions: Mapping the Stakeholders' Response (Shashank Singh; October 29, 2014).

►Wikipedia

Blog Entries

ଓଡ଼ିଆ ଭାଷା ବିକାଶରେ ପ୍ରତିବନ୍ଧକ ଓ ସମ୍ଭାବନା (Subhashish Panigrahi, Samaja; October 13, 2014).
Bharat Majhi Writings Now Available Under a Creative Commons License (Subhashish Panigrahi; October 14, 2014).
More Than 40 Million People Await the Launch of Odia Wikisource (Subhashish Panigrahi, Global Voices and Wikimedia Blog; October 21, 2014).
Odia Littérateur Ramakrushna Nanda's 4 Books Now Available Under a Creative Commons License (Subhashish Panigrahi; October 22, 2014).
Open Access Platform to Save the Odia Indian Language (Subhashish Panigrahi, Opensource.com; October 22, 2014).
Odia Wikisource Goes Live! (Subhashish Panigrahi; October 26, 2014).
Samskrita Vaibhavam (Sanskrit Wiki Outreach Program) (Shubha and Sayant Mahato; October 30, 2014).
Tulu Wikipedia Workshop cum Editathon at Udupi (Dr. U.B.Pavanaja, October 31, 2014). The event was covered by V4News.com and Mangalore Today.
Converting from nonUnicode (Nudi, Baraha, ...) font encoding to Unicode Kannada (Dr. U.B.Pavanaja; October 31, 2014).

Events Co-organized

Sangeet Baithak: A Hindustani Music Resource Donation Event in Mumbai (Organized by CIS-A2K and Khayal Trust; Shivaji Park, Dadar, Mumbai; October 7, 2014).
Indian Women in Science Wiki edit-a-thon (Organized by IndoBioScience and CIS-A2K; Centre for Ecological Sciences, Indian Institute of Science, Bangalore; October 11, 2014).
Ada Lovelace Edit-a-thon 2014 (Organized by IndoBioScience and CIS-A2K; Urban Solace; October 14, 2014).

News and Media Coverage

CIS-A2K team gave its inputs to the following media coverage:

Enliven the Tulu Viki Fidia first and then add Tulu to the 8th Schedule : Dr.UG Pavanaja, Bangalore Rep. in Udupi (V4News.com; October 15, 2014).
Wikipedia can establish Tulu in a wider way (Mangalore Today; October 17, 2014).
Pushing women scientists (Renuka Phadnis; Hindu; October 19, 2014).
Wiki Media Foundation keen on developing Urdu Wikipedia (Nisar Ahmed Syed; October 22, 2014).
Wiki Media Foundation keen on developing Urdu Wikipedia (Siasat Daily; October 24, 2014).

Participation in Event

Barcamp Bangalore (Organized by SAP Labs; Bangalore; October 12, 2014). Dr. U.B.Pavanaja and Rahmanuddin Shaik took part in the event.

Internet Governance

►Privacy

As part of our Surveillance and Freedom: Global Understandings and Rights Development (SAFEGUARD) project with Privacy International we are engaged in enhancing respect for the right to privacy in developing countries. We have produced the following outputs during the month although these may not be part of the SAFEGUARD project:

Blog Entries

The Gujarat High Court Judgment on the Snoopgate Issue (Vipul Kharbanda; October 27, 2014).
DNA Database for Missing Persons and Unidentified Dead Bodies (Vipul Kharbanda; October 31, 2014).

Upcoming Event

CPDP 2015 : The eighth international conference on computers, privacy and data protection will be held in Brussels from January 21 to 23, 2015. CIS is a moral supporter of CPDP.

Participation in Events

Training for Internet Governance Activists (Organized by Global Partners Digital, UK; Cambridge; September 23 - 24, 2014). Geetha Hariharan attended the event. The event was held in September and the details published in October.
The India Conference on Cyber Security and Cyber Governance (Organized by FICCI and CYFY; October 15 - 17, 2014; New Delhi). CIS was a knowledge partner. Sunil Abraham was a panelist in the session "Privacy is Dead".
Expert Consultation on Cyber Security, Justice and Governance (Organized by Hague Institute for Global Justice, Observer Research Foundation and STIMSON; October 18, 2014). Sunil Abraham was a speaker in the session "Internet Access, Freedom Online, and Development in the Global South".

►Free Speech

Good Intentions, Recalcitrant Text - I: Why India's Proposal at the ITU is Troubling for Internet Freedoms (Geeta Hariharan; October 28, 2014).
Good Intentions, Recalcitrant Text - II: What India's ITU Proposal May Mean for Internet Governance (Geeta Hariharan; November 1, 2014).

News & Media Coverage

CIS gave its inputs to the following media coverage:

Is India the next frontier for Facebook? (Rama Lakshmi; Washington Post; October 9, 2014).
If MNCs make early inroads, they will keep market share: Sunil Abraham, CIS (J.Anand; Financial Express; October 23, 2014).

Digital Humanities

Blog Entry

Rethinking Conditions of Access (P.P.Sneha, Lilainteractions; October 15, 2014).

About CIS

► Follow us elsewhere

Twitter: https://twitter.com/CISA2K
Facebook group: https://www.facebook.com/cisa2k
Visit us at: https://meta.wikimedia.org/wiki/India_Access_To_Knowledge
E-mail: a2k@cis-india.org

► Support Us

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For more details visit https://cis-india.org/about/newsletters/october-2014-bulletin

Rethinking Conditions of Access

sneha — 2015-11-13T05:35:00Z

P. P. Sneha explores the possibilities of redefining the idea of access through the channels of education and learning.

The advent and pervasive growth of the internet and digital technologies in the last couple of decades have caused several changes in the way we now imagine education and processes of learning, both within and outside the classroom. The increasing use of digital tools, platforms and methods in classroom pedagogy, and the access for students to resources through online and collaborative repositories such as Wikipedia have led to a change in not just teaching practices, but also in the learning environment, which has now become more open, iterative and participatory in nature. While increased access to the internet may be one factor contributing to this change, the conditions of such access – how it is made available, to whom and for what purpose – still remain contentious. As per recent statistics, India has more than 200 million internet users, but as several studies on online users have illustrated, the numbers are hardly indicative of the nature of online engagement. The problem of the ‘digital divide’, though much debated and addressed, still persists in India, as in several other countries, with lack of infrastructure and low broadband speed being two among several reasons for the slow move in bridging this gap.

Last year, the Digital Inclusion Index map indicated India as only BRICS country ‘at extreme risk’ on the ‘digital divide’

The problem of the digital divide itself has largely been understood as one of access to the internet and/or broadly digital technologies, but the conditions of this access, in terms of the nature of its use and adaptability to a dynamic and ever-changing technological landscape is something that needs to be looked at critically, in order to provide a more nuanced understanding of the problem itself, and its inherent conflicts. The technological landscape we inhabit today is quite diverse, and rather multi-layered, as a result of which conditions of access also differ across spaces and in degrees. The problematisation, therefore, will need to be more qualitative and nuanced, to take into account several variables spread over social, cultural and economic categories.

The assumption of the internet, as an open and accessible, therefore neutral space, has also been questioned time and again, with the latest debates around net neutrality being illustrative of this conflict. Though there is a growing interest in exploring and using the democratic potential that the internet offers, as demonstrated by several forms of online social activism and the growth of open access digital knowledge repositories and public archival spaces, there are also pertinent concerns about privacy, accessibility and the quality of online interaction and content. A large part of this uncertainty and the conflicts we see around access and regulation may be attributed to the fact that the nature of the internet, or the digital itself as concept, method or space has not been adequately explored or theorised. As a public sphere, it often reprises certain systemic forms of injustice and marginalisation seen offline, and conflates them with notions pertaining to the personal. As such, social, economic and linguistic barriers mediate the access we have to certain kinds and forms of discourse online, thereby making physical access the first step towards being part of the labyrinthian world that is the internet.

How can e-learning start, when the general access is very fragmented?

These conflicts are present in the classroom and other spaces and processes of learning as well, where traditionally there has been resistance to the use of technology, and particularly the internet as it is seen as a disturbance or a deterrent to learning. But technology has always been a part of the classroom, and now with the mobile phone becoming ubiquitous, it is indeed difficult to imagine that a student who has access to such a device would be disconnected from the internet, or not look toward other digital tools and methods to engage with, for educational or recreational purposes. However, indeed, how much of this engagement is effectively connected to learning is still a bone of contention, and is yet to be explored adequately.

What are the changes in the learning environment that the advent of digital technologies has produced? What challenges do they pose for both teachers and students? And what are the possible solutions that these areas of research are opening up? A more integrated and inclusive approach in designing methods and tools for use in the classroom could be one way of making issues and conflicts in this space more transparent. Several efforts in education technology and experiments in digital learning have focused precisely on this aspect. The sheer visibility and vastness of the internet offers several possibilities in terms of access to materials, tools and resources online. Several large-scale efforts in digitisation made by both the state and public organisations are attempts to utilise this potential, and they speak of the growing interest in making material available online for both classroom teaching and research.

The MOOCs are slowly challenging the universities. See the image full screen

The growth of Massive Open Online Courses (MOOCs) is an example of the fervour of online platforms of learning, which provide students across the world with an access to teaching and course material from some of the best institutions. However, there have been, at least in their earlier versions, several critiques of these platforms, as well, precisely because they replicate a certain classroom teaching model that is not accessible to students everywhere. This urges us to revisit the premise of such structures.

The ‘digital turn’ in the last couple of decades has engendered several changes in the way knowledge is now produced, disseminated and consumed by people located in different areas. It has also created a need to constantly rethink existing systems of learning we have in place, to plug the gaps that develop between people, skills and resources. It is only through more attempts to problematise the notion of access qualitatively, and to better understand the role of digital technologies and the internet in terms of changes in learning environments, that we may be able to understand and utilise its potential to the best.

P.P. Sneha works with the Researchers at Work (RAW) programme at the Centre for Internet and Society, Bangalore. She has a Master’s degree in English, and has previously worked in the area of higher education. This essay is a reflection on some of the learnings from projects on the quality of access to higher education and a mapping of the digital landscape and the growth of Digital Humanities in India, conducted by the Higher Education Innovation and Research Applications (HEIRA) programme at the Centre for the Study of Culture and Society (with support from the Ford Foundation), and the CIS. The original post can be read here.

For more details visit https://cis-india.org/raw/lila-inter-actions-october-14-2014-rethinking-conditions-of-access

Digital Humanities and the Alt-Academy

sneha — 2015-11-13T05:29:48Z

The emergence of Digital Humanities (DH) has been contemporaneous to the ‘crisis’ in the humanities, spurred by changing social and economic conditions which have urged us to rethink traditional methods, locations and concepts of research and pedagogy. This blog post examines the emergence of the phenomenon of the alt-academy in the West, and examines the nuances and possibilities of such a space in the Indian context.

From a brief exploration of the problem of new objects and methods of research in the digital context, we have come to or rather returned to the problem of location or contextualising DH, and whether it may be called a field or discipline in itself.

As some of the previous blog posts have illustrated, most of the prominent debates around DH have largely been within the university context, or have least focussed around the university as the centre, and therefore emphasise the move away from more traditional ways of doing humanities, or at a larger level the more established and disciplinary modes of knowledge formation.

In the context of pedagogy, DH seems to be developing in a very specific role, which is that of training in a certain set of skills and areas which the existing disciplines have so far not been able to provide. The university or more specifically the traditional classroom offers a specific kind of teachinglearning experience which may not always have within its ambit the necessary resources or strategies to foster new methods of knowledge production, and a lot of DH work has been posited as trying to plug knowledge gaps in precisely this area.

The notion of a ‘digital classroom’ has been made possible by the proliferation of new digital tools and the internet; with increased access to open access archives and dynamic knowledge repositories such as Wikipedia, there is a move towards a more open, participatory and customised model of learning based on collaboration.

DH has been characterised by many as a space, or method that intervenes in the traditional ‘hierarchies of expertise’ [1] —– not only in terms of people but also spaces, methods and objects of learning — to present a significant ‘alternative’ that is now slowly becoming more mainstream. A rather direct example of this is the growth of a number of ‘alt- academics’ [2] who now inhabit what previously seemed to be a rather nebulous space between academics and an array of practices in computing, art and community development among many others. However, it is the in-between, or the liminal space that holds the potential for new kinds of knowledge to be generated. The connotations of this notion however are many and problematic, as seen particularly in the emphasis on new kinds of skills or competences that is now required to inhabit such a space, as also the narrative of loss of certain critical skills that are part of the disciplinary method and the resistance from certain quarters to the university to acknowledge such a trend. Conversely, it is also reflective of how certain kinds of skills in writing, reading, visualisation and curation have now become essential and therefore visible. It may be useful to explore this change further to arrive at some idea of whether such a space exists in the Indian context, and how it informs the way we conceptualise DH; as practitioners, researchers, teachers or the lay person.

This state of being within and to a certain extent outside of a certain predominant discourse is a peculiar one with several possibilities, and DH, owing to its interdisciplinary content and methods, seems to be a suitable space to foster these new and alternate knowledge-making practices.While the early DH debates in the Anglo-American context seemed to be dominated by certain disciplines like English, media studies and computational and information sciences, practitioners and researchers alike have branched out significantly, with research focussing more on questions of data-mining, mapping and visualisation with an increasing focus on processes and design, and using a diverse range of texts or objects.

In India, which significantly borrows the discourse from the same context, and also is still a multi-layered technological space very much in a moment of transition to the digital, the debates remain largely confined to the English and History departments and to some extent library and archival spaces. Outside of the academic circle however, there are a number of initiatives, such as online archival efforts, media, art and design practices and research (some discussed in the earlier blog posts as well), which would be likely spaces where one may see DH–related work being done. An important part of the discourse in the context of education is the access to and a more substantial and critical engagement with technology in the classroom. Educational or instructional technology has grown by leaps and bounds in the last decade or so in India, as evidenced by the number of initiatives taken to introduce ICTs in the classroom, and this has been supported by several large-scale digitisation projects as well but the digital divide still persists, as a result of which these initiatives come with a peculiar set of problems of their own (as discussed in the earlier blog post on archival practice) the most important being the lack of connection among such practices, research and pedagogy.

While education technology is a separate field which works on better interactions between teaching-learning practices and technology, it does form part of the context within which DH is to develop either as a discipline, practice or a pedagogic approach, and the two areas are very often conflated in some parts of the discourse in India. While moving beyond the ICTs debate — which is premised primarily around access to knowledge, DH has been posited as making an intervention into prevailing systems of knowledge — so that the mode of understanding both technology and the humanities, and the interaction between the two domains (assuming that they are separate) undergoes a significant change.

What then goes into promoting more institutional stability for DH, in other words, in teaching and learning it — will be a question to contend with in the years to come, as more universities take to incubating research around digital technologies and related components and incorporating this into the existing curricula.

Dr. Abhijit Roy, Assistant Professor at the Department of Media, Communication and Culture, Jadavpur University speaks about the changes he sees in pedagogy and research with the advent of digital technologies, particularly in traditional humanities disciplines like History and languages.

While some of these changes are elementary, such as the use of digital technologies in classroom teaching and learning exercises, it is in the practice of research, which he sees even with his students now, through the use of blogs and social media and the possibilities to publish and engage in discussions with other researchers through platforms like Academia.edu or Scalar, that he finds a vast change. It not only makes the process more transparent but also encourages an ethos of constant sharing, dissemination and a network of usage and storage online. This has transformed the way research and pedagogy can be imagined now, and opened up several possibilities.

It is in realising this potential for new research and pedagogical models that universities have slowly begun to adopt digital technologies but the institutional efforts at building curricula specifically around DH-related concerns have been few with the prominent ones in India being the courses at Jadavpur University and Presidency University in Kolkata.

Curriculum development in DH comes with its own issues too, and they stem largely from the fact that one is still unable to understand fully the nature of the digital and its facets — we also inhabit a time when there is a transition from analogue to digital — but the rate of change is faster than with other domains of knowledge, so much so that the curricula developed may often seem provisional or arcane, which makes it doubly challenging to demonstrate its various facets in practice, particularly in the classroom. A useful distinction would be between DH being brought in as a problem-solving approach to address the extant issues of the humanities (thus also seen as a threat to the disciplines themselves), and having its own epistemological concerns which may be related to but also distinct from the humanities - in short to help us ask new questions, or provide new ways of asking old ones.

What this essentially refers to is the alternate modes of knowledge production that an increased interaction with digital and internet technologies now engenders. Wikipedia is an existing example of this, and illustrates some of the core concerns of and about DH as it calls into question notions about authorship, expertise and established models of pedagogy and learning. Lawrence Liang describes this as a larger conflict over the authority of knowledge, [3] the origins of which he locates in the history of the book, and specifically in the print revolution and pre-print cultures of the fifteenth to eighteenth centuries. He likens the debate over Wikipedia’s credibility, or more broadly over technologies of collaborative knowledge production ushered in by the internet to similar phenomena seen before in early print culture and how it contributed to the construction and articulation of the idea of authority itself. He says: “The authority of knowledge is often spoken of in a value-neutral and a historical manner. It would therefore be useful to situate authority in history, where it is not seen to be an inherent quality but a transitive one 6[4] located in specific technological changes. For instance, there is often an unstated assumption about the stability of the book as an object of knowledge but the technology of print originally raised a host of questions about authority. In the same way, the domain of digital collaborative knowledge production raises a set of questions and concerns today, such as the difference between the expert and the amateur, as well as between forms of production: digital versus paper and collaborative versus singular author modes of knowledge production. Can we impose the same questions that emerged over the centuries in the case of print to a technology that is barely ten years old?”

He further goes on to elaborate that the question of the authority of knowledge should ideally be located within a larger ‘knowledge apparatus’, comprising of certain technologies and practices, (in this case that of reading, writing, editing, compilation, classification and creative appropriations) which help inflate the definitions of authority and knowledge even more.

The above argument throws into sharp relief the notion of the ‘alternate’— often posited as the outlier or a vantage point, or even as being in resistance to a certain dominant discourse or body of knowledge.

While resistance itself is discursive; the ‘alternate’ has also always existed in various forms, such as the pre-print cultures illustrated in the argument above, and particularly in India where several kinds of practices and occupations are but alternatives — from alternative medicine to education — to the already established system in place. As mentioned earlier, these practices may just be increasingly visible and acknowledged now.

The attempts to subsume these alternate practices, which began as and may perhaps have been relegated to the status of a sub-culture for long within academia then seem to be one way of trying to circumvent the authority of knowledge question. Another aspect of this is the invisible ‘technologised’ history of the humanities, which therefore prompts us to rethink the separation between the humanities and technology as mutually exclusive domains. By extension then, the term DH itself therefore may be a misnomer or yet another creative re-appropriation of various knowledge practices already in existence. This is perhaps the underlying challenge to the ontological and epistemological stake in the field.

At best then DH may be seen as the result of a set of changes in the last couple of decades, the advancements in technology being at the forefront of them, whereby certain new and alternative modes of knowledge production have been brought to the foreground, which have also challenged the manner in which we asked questions before to a certain extent. As the field gains institutional stability, it remains to be seen what the new areas of enquiry that emerge shall then be in the years to come.

References:

# Alt-Academy: 01 - Alternative Careers for Humanities Scholars, July 2011 Accessed July 27, 2014 http://mediacommons.futureofthebook.org/alt-ac/
Davidson, Cathy N. & David Theo Goldberg, The Future of Thinking: Learning Institutions in a Digital Age (The John D. and Catherine T. MacArthur Foundation Reports on Digital Media and Learning) ( Cambridge: MIT Press, 2010) Accessed March 15, 2014 http://mitpress.mit.edu/books/future-thinking
See Liang, Lawrence “A Brief History of the Internet from the 15^th to the 18^thcentury” in INC Reader#7 Critical Point of View: A Wikipedia Reader, Geert Lovink and Nathaniel Tkacz (eds), Amsterdam: Institute of Network Cultures, 2011, p.50-62

[1] . See Cathy N. Davidson and David Theo. Goldberg, The Future of Thinking: Learning Institutions in a Digital Age The John D. and Catherine T. MacArthur Foundation Reports on Digital Media and Learning Cambridge: MIT Press, 2010

[2] . For more on this see # Alt-Academy: 01 - Alternative Careers for Humanities Scholars, July 2011 http://mediacommons.futureofthebook.org/alt-ac/

[3] . See Lawrence Liang, “A Brief History of the Internet from the 15^th to the 18^th Century” in INC Reader#7Critical Point ofView: A Wikipedia Reader, Geert Lovink and Nathaniel Tkacz (eds), Amsterdam: Institute of Network Cultures, 2011

[4] Adrian John’s as quoted in Liang. See Adrian Johns, The Nature of the Book: Print and Knowledge in the Making, Chicago: Univ. of Chicago Press, 1998.

For more details visit https://cis-india.org/raw/digital-humanities/digital-humanities-and-alt-academy

Reading from a Distance — Data as Text

sneha — 2015-11-13T05:29:12Z

The advent of new digital technologies and the internet has redefined practices of reading and writing, and the notion of textuality which is a fundamental aspect of humanities research and scholarship. This blog post looks at some of the debates around the notion of text as object, method and practice, to understand how it has changed in the digital context.

The concepts of text and textuality have been central to the discourse on language and culture, and therefore by extension to most of the humanities disciplines, which are often referred to as text-based disciplines. The advent of new digital and multimedia technologies and the internet has brought about definitive changes in the ways in which we see and interpret texts today, particularly as manifested in new practices of reading and writing facilitated by these tools and dynamic interfaces now available in the age of the digital. The ‘text’ as an object of enquiry is also central to much of the discussion and literature on Digital Humanities, given that many scholars, particularly in the West trace its antecedents to practices of textual criticism and scholarship that stem from efforts in humanities computing. Everything from the early attempts in character and text encoding (see TEI) to new forms and methods of digital literary curation, either on large online archives or in the form of apps such as Storify or Scoop it have been part of the development of this discourse on the text. Significant among these is the emergence of processes such as text analysis, data mining, distant reading, and not-reading, all of which essentially refer to a process of reading by recognising patterns over a large corpus of texts, often with the help of a clustering algorithm[1]. The implications of this for literary scholarship are manifold, with many scholars seeing this as a point of ‘crisis’ for the traditional practices of reading and meaning-making such as close reading, or an attempt to introduce objectivity and a certain quantitative aspect, often construed as a form of scientism, into what is essentially a domain of interpretation. But an equal number of advocates of the process also see the use of these tools as enabling newer forms of literary scholarship by enhancing the ability to work with and across a wide range and number of texts. The simultaneous emergence of new kinds of digital objects, and a plethora of them, and the supposed obscuring of traditional methods in the process is perhaps the immediate source of this perceived discomfort. There are different perspectives on the nature of changes this has led to in understanding a concept that is elementary to the humanities. Apart from the fact that digitisation makes a large corpus of texts now accessible, subject to certain conditions of access of course, it also makes texts ‘ massively addressable at different levels of scale’ as suggested by Micheal Witmore. According to him “Addressable here means that one can query a position within the text at a certain level of abstraction”. This could be at the level of character, words, lines etc that may then be related to other texts at the same level of abstraction. The idea that the text itself is an aggregation of such ‘computational objects’ is new, but as Witmore points out in his essay, it is the nature of this computational object that requires further explanation. In fact, as he concludes in the essay, “textuality is addressability” and further...this is a condition, rather than a technology, action or event”. What this points towards is the rather flexible and somewhat ephemeral nature of the text itself, particularly the digital text, and the need to move out of a notion of textuality which has been shaped so far by the conventions of book culture, which look to ideal manifestations in provisional unities such as the book.[2]

The notion of the text itself as an object of enquiry has undergone significant change. Various disciplines have for long engaged with the text - as a concept, method or discursive space - and its definitions have changed over time that have added dimensions to ways of doing the humanities. With every turn in literary and cultural criticism in particular, the primacy of the written word as text has been challenged, what is understood as ‘textual’ in a very narrow sense has moved to the visual and other kinds of objects. The digital object presents a new kind of text that is difficult to grasp - the neat segregations of form, content, process etc seem to blur here, and there is a need to unravel these layers to understand its textuality. As Dr. Madhuja Mukherjee, with the Department of Film Studies, at Jadavpur University points out, with the opening up of the digital field, there are more possibilities to record, upload and circulate, as a result of which the very object of study has changed; the text as an object therefore has become very unstable, more so that it already is. Film is an example, where often DVDs of old films no longer exist, so one approaches the ‘text’ through other objects such as posters or found footage. Such texts also available through several online archives now offer possibilities of building layers of meaning through annotations and referencing. Another example she cites is of the Indian Memory project, where objects such as family photographs become available for study as texts for historiography or ethnographic work. She points out that this is not a new phenomenon, as the disciplines of literary and cultural studies, critical theory and history have explored and provided a base for these questions, but there is definitely a new found interest now due the increasing prevalence of digital methods and spaces. One example of such a digital text perhaps is the hypertext[3]. George Landow in his book on hypertext draws upon both Barthes and Foucault’s conceptualisation of textuality in terms of nodes, links, networks, web and path, which has been posited in some sense as the ideal text. Landow’s analysis emphasises the multilinearity of the text, in terms of its lack of a centre, and therefore the reader being able to organise the text according to his own organising principle - possibilities that hypertext now offers which the printed book could not. While hypertext illustrates the post-structural notion of what comprises an open text as it were, it may still be linear in terms of embodying certain ideological notions which shape its ultimate form. Hypertext, while in a pragmatic sense being the text of the digital is still at the end of a process of signification or meaning-making, often defined within the parameters set by print culture.

But to return to what has been one of the fundamental notions of textual criticism, the ‘text’ is manifested through practices of reading and writing [4]. So what have been the implications of digital technologies for these processes which have now become technologised, and by extension for our understanding of the text? While processes such as distant reading and not-reading demonstrate precisely the variability of meaning-making processes and the fluid nature of textuality, they also seem to question the premise of the method and form of criticism itself. Franco Moretti, his book Graphs, Maps and Trees talks about the possibilities accorded by clustering algorithms and pattern recognition as a means to wade through corpora, thus attempting to create what he calls an ‘abstract model of literary history’. He describes this approach as ‘within the old territory of literary history, a new object of study’...He further says, “Distant reading, I have once called this type of approach, where distance is however not an obstacle, but a specific kind of knowledge: fewer elements, hence a sharper sense of their overall interconnection. Shapes, relations, structures. Forms. Models.” The emphasis for Moretti therefore is on the method of reading or meaning-making. There seem to be two questions that emerge from this perceived shift - one is the availability of the data and tools that can ‘facilitate’ this kind of reading, and the second is a change in the nature of the object of enquiry itself, so much so that close reading or textual analysis is not engaging or adequate any longer and calls for other methods. An example much closer home of such new forms of textual criticism is that of ‘ Bichitra’, an online variorum of Rabindranath Tagore’s works developed by the School of Cultural Texts and Records at Jadavpur University. The traditional variorum in itself is a work of textual criticism, where all the editions of the work of an author are collated as a corpus to trace the changes and revisions made over a period of time. The Tagore varioum, while making available an exhaustive resource on the author’s work, also offers a collation tool that helps trace such variations across different editions of works, but with much less effort otherwise needed in manually reading through these texts. Like paper variorum editions, this online archive too allows for study of a wider number and diversity of texts on a single author through cross-referencing and collation.

As is apparent in the development of new kinds of tools and resources to facilitate reading, there is a problem of abundance that follows once the problem of access has been addressed to some extent. Clustering algorithms have been used to generate and process data in different contexts, apart from their usage in statistical data analysis. The role of data is pertinent here; and particularly that of big data. But the understanding of big data is still shrouded within the conventions of computational practice, so much so that its social aspects are only slowly being explored now, particularly in the context of reading practices. Big data as understood in the field of computing is data that is so vast or complex that it cannot be processed by existing database management tools or processing applications[5]. But if one were to treat data as text, as is an eventual possibility with literary criticism that uses computational methods, what becomes of the critical ability to decode the text - and does this further change the nature of the text itself as a discursive object, and the practice of reading and textual criticism as a result. Reading data as text then also presupposes a different kind of reader, one that is no longer the human subject. This would be a significant move in understanding how the processes of textuality also change to address new modes of content generation, and how much the contours of such textuality reflect the changes in the discursive practices that construct it. Most of the debate however has been framed within a narrative of loss - of criticality and a particular method of making meaning of the world. Close reading as a method too came with its own set of problems - which can be seen as part of a larger critique of the Formalists and later American New Criticism, specifically in terms of its focus on the text. As such, this further contributes to canonising a certain kind of text and thereby a form of cultural and literary production. [6] Distant reading as a method, though also seen as an attempt to address this problem by including corpora, still poses the same issues in terms of its approach, particularly as the text still serves as the primary and authoritative object of study. The emphasis therefore comes back to reading as a critical and discursive practice. The objects and tools are new; the skills to use them need to be developed. However, as much of the literature and processes demonstrate, the critical skills essentially remain the same, but now function at a meta-level of abstraction. Kathleen Fitzpatrick in her book on the rise of electronic publishing and planned technological obsolescence dwells on the manner in which much of our reading practice is still located in print or specifically book culture; the conflict arises with the shift to a digital process and interface, in terms of trying to replicate the experience of reading on paper. Add to this problem of abundance of data, and processes like curation, annotation, referencing, visualisation, abstraction etc acquire increased valence as methods of creatively reading or making meaning of content. [7]

Whether as object, method or practice, the notion of textuality and the practice of the reading have undergone significant changes in the digital context, but whether this is a new domain of enquiry is a question one may ask. Matthew G. Kirschenbaum in his essay on re-making reading suggests that perhaps the function of these clustering algorithms, apart from serving to supplant or reiterate what we already know is to also ‘provoke’ new ideas or questions. This is an interesting use of the term, given that the suggestion to use quantitative methods such as clustering and pattern recognition in fields that are premised on close reading and interpretation is itself a provocative one and has implications for content. The conflict produced between close and distant reading, the shift from print to digital interfaces would therefore emerge as a space for new questions around the given notion of text and textuality. But if one were to extend that thought, it may be pertinent to ask if the Digital Humanities can now provide us with a vibrant field that will help produce a better and more nuanced understanding of the notion of the text itself as an object of enquiry. This would require one to work with and in some sense against the body of meaning already generated around the text, but in essence the very conflict may be where the epistemological questions about the field are located.

References:

Fitzpatrick, Kathleen, “Texts”, Planned Obsolescence – Publishing, Technology and Future of the Academy, New York and London: New York University Press, 2011. pp.89 – 119.
Kirschenbaum, M.G, “The Remaking of Reading: Data Mining and the Digital Humanities”, Conference proceedings; National Science Foundation Symposium on Next Generation of Data Mining and Cyber-Enabled Discovery for Innovation, Balitmore, October 10-12, 2007, http://www. cs. umbc. edu/hillol/NGDM07/abstracts/talks/MKirschenbaum. pdf.
Landow, George. P, Hypertext: The Convergence of Critical Theory and Technology, Balitmore: John Hopkins University Press, 1992 pp 2-12
Moretti, Franco, Graphs, Maps and Trees: Abstract Models for a Literary History, Verso: London and New York, 2005. p.1
Whitmore, Michael , “Text: A Massively Addressable Object”, Debates in the Digital Humanities, ed. Mathew K. Gold, University of Minnesota Press: 2012 pp 324 – 327 http://dhdebates.gc.cuny.edu/debates/text/24
Wilkens, Mathew, “Canons,Close Reading and the Evolution of Method” Debates in the Digital Humanities, ed. Mathew K. Gold, University of Minnesota Press: 2012 pp 324 – 327 http://dhdebates.gc.cuny.edu/debates/text/24

[1] For more on cluster analysis and algorithms see http://en.wikipedia.org/wiki/Cluster_analysis

[2] See Witmore, 2012. pp 324 - 327

[3] A term coined by Theodor H. Nelson, which he describes as “a series of text chunks connected by links which offer the reader different pathways” ( As quoted in Landow, 1991. pp 2-12)

[4] Barthes, 1977. pp 155 - 164

[5] See http://en.wikipedia.org/wiki/Big_data

[6] See Wilkens (2012). pp 249-252

[7] See Fitzpatrick (2011), pp 89 -119

For more details visit https://cis-india.org/raw/digital-humanities/reading-from-a-distance

June 2014 Bulletin

praskrishna — 2014-07-14T10:05:11Z

Our newsletter for month of June is below:

Highlights

Nehaa Chaudhari participated in a Stakeholders Consultation organized by the Planning Commission and the Ministry of Human Resource Development in New Delhi, February 21, 2014, on Mapping Institutions of Intellectual Property. She blogged about the outcome in a two-part series. The first part discusses establishment of a National Institute of Intellectual Property Rights and the second part deals with the documents introduced at the Stakeholders’ Consultation for India’s National Programme on Intellectual Property.
For the first time in the history of Indian books, 10 Telugu books by a single author were released under Creative Commons license (CC-BY-SA 3.0). These books will be uploaded on Telugu Wikisource and converted into Unicode (searchable) text. This will ensure that these books are freely read, both online and offline in various formats like PDF, epub, mobi, text, etc. This is a major milestone initiative by CIS-A2K to make the sum of all knowledge in Telugu freely available to all Telugus over the internet.
ICANN published a call for public comments on "Enhancing ICANN Accountability" in the wake of the IANA stewardship transition spearheaded by ICANN and related concerns of ICANN's external and internal accountability mechanisms. CIS submitted its comments.
ICANN sought comments on the existing barriers to Registrar Accreditation and operation and suggestions on how these challenges might be mitigated. CIS sent its comments.
Vodafone, the world’s second largest mobile carrier released a report disclosing to what extent governments can request their customers’ data. Joe Sheehan analyses the report to tell us that if more companies were transparent about the level of government surveillance their customers were being subjected to then the public would press the government for stronger privacy safeguards and protections.

Accessibility and Inclusion

Under a grant from the Hans Foundation we are doing two projects. The first project is on creating a national resource kit of state-wise laws, policies and programmes on issues relating to persons with disabilities in India. We compiled the National Compendium of Policies, Programmes and Schemes for Persons with Disabilities (29 states and 6 union territories). We will be publishing this soon. The draft chapters along with the quarterly reports can be accessed on the project page. The second project is on developing text-to-speech software for 15 Indian languages. The progress made so far in the project can be accessed here.

NVDA and eSpeak

►Monthly Update

Work Report for June (by Suman Dogra, June 30, 2014).

►Other

Blog Entry

For a Truly Inclusive Consultative Process (by Amba Salelkar, June 25, 2014).

Media Coverage

NISH Website to Help the Disabled (The New Indian Express, June 26, 2014).

Access to Knowledge

►Analysis

Mapping Institutions of Intellectual Property (Part A): India's National Programme on Intellectual Property Management (by Nehaa Chaudhari, June 10, 2014). This discusses establishment of a National Institute of Intellectual Property Rights.
Mapping Institutions of Intellectual Property: Part B — India's National Program on Intellectual Property Management (by Nehaa Chaudhari, June 26, 2014). This deals with the documents introduced at the Stakeholders’ Consultation for India’s National Program on Intellectual Property

►Participation in Event

Yogyakarta Meeting on Open Culture and Critical Making (organized by organized by HONF Foundation, Catec, and r0g, June 12 – 15, 2014). Sharath Chandra Ram was a panelist.

Wikipedia

The following were done this month:

►Articles / Blog Entries

Twitter weekly Curation WeAreWikipedia brings one Wikipedian Every Week (by Diptiman Panigrahi, June 16, 2014).
This Twitter Account Puts a Face to the Unsung Volunteer Editors Behind Wikipedia (by Subhashish Panigrahi, Global Voices, June 18, 2014).
Odia Language gets a new Unicode Font Converter (by Subhashish Panigrahi, June 20, 2014).
Ten Telugu Books Re-released Under CC-BY-SA 3.0 License (by Rahmanuddin Shaik, June 22, 2014).

►Events Organized

Kannada Wikipedia Workshop for Kannada Book Lovers (co-organized by Navakarnataka Publications, Bangalore, June 4, 2014). Dr. U.B.Pavanaja conducted the workshop.
Knowledge and Openness in the Digital Era (co-organized by Andhra Loyola College and CIS, Vijaywada, June 24-25, 2014).

►News and Media Coverage
CIS gave its inputs to the following media coverage:

Knowledge and Openness in the Digital Era: Coverage in Sakshi (Sakshi, June 25, 2014).
Knowledge and Openness in the Digital Era: Coverage in Enadu (Enadu, June 25, 2014).
Loyola Faculty Enlightened About Open Edn Resources (The New Indian Express, June 25, 2014).

Internet Governance

Freedom of Expression

As part of our project on Freedom of Expression (funded through a grant from the MacArthur Foundation) to study the restrictions placed on freedom of expression online by the Indian government and contribute to the debates around Internet governance and freedom of expression at forums like ICANN, ITU, IGF, WSIS, etc., we bring you the following outputs:

►Submissions

CIS Comments: Enhancing ICANN Accountability (by Geetha Hariharan, June 10, 2014).
Comments to ICANN Supporting the DNS Industry in Underserved Regions (by Jyoti Panday, June 13, 2014).

►Blog Entries

Free Speech and Contempt of Court: Overview (by Gautam Bhatia, June 8, 2014).
Multi-stakeholder Models of Internet Governance within States: Why, Who & How? (by Geetha Hariharan, June 16, 2014).
UN Human Rights Council Urged to Protect Human Rights Online (by Geetha Hariharan, June 19, 2014).
Free Speech and Source Protection for Journalists (by Gautam Bhatia, June 19, 2014).
WSIS+10 High Level Event: A Bird's Eye Report (by Geetha Hariharan, June 20, 2014).
Understanding IANA Stewardship Transition (by Smarika Kumar, June 22, 2014).
IANA Transition: Suggestions for Process Design (by Smarika Kumar, June 22, 2014).
Free Speech and Civil Defamation (by Gautam Bhatia, June 25, 2014).
CIS Policy Brief: IANA Transition Fundamentals & Suggestions for Process Design (by Geetha Hariharan and Smarika Kumar, June 22, 2014).
An Evidence based Intermediary Liability Policy Framework: Workshop at IGF (by Jyoti Panday, June 30, 2014).

►FOEX Live
We are also posting a selection of news from across India implicating online freedom of expression and use of digital technology: June 8 – 15, 2014 and June 16 – 23, 2014.

Privacy

As part of our Surveillance and Freedom: Global Understandings and Rights Development (SAFEGUARD) project with Privacy International we are engaged in enhancing respect for the right to privacy in developing countries. We have produced the following outputs during the month:

►Blog Entries

A Review of the Functioning of the Cyber Appellate Tribunal and Adjudicatory Officers under the IT Act (by Divij Joshi, June 16, 2014).
Content Removal on Facebook — A Case of Privatised Censorship? (by Jessamine Mathew, June 16, 2014).
Vodafone Report Explains Government Access to Customer Data (by Joe Sheehan, June 16, 2014).

►Event Organized

Privacy and Surveillance Roundtable (co-organized with the Cellular Operators Association of India and the Council for Fair Business Practices, June 28, 2014, IMC Building, Churchgate, Mumbai).

►Participation in Events

Commonwealth Domain Name System Forum 2014 (organized by the CTO, hosted by ICANN, and supported by Nominet and the Public Interest Registry, London, June 19, 2014). Pranesh Prakash was a panelist. Jyoti Panday participated in the event.
Research Advisory Network Meeting (organized by the Global Commission on Internet Governance’s Research Advisory Network, OECD Headquarters, Paris, June 26-27, 2014). Sunil Abraham was a panelist.

►News & Media Coverage

CIS gave its inputs to the following media coverage:

Right to be forgotten poses a legal dilemma in India (by Leslie D' Monte, Livemint, June 5, 2014).
Stay connected even when you go underground (by Sunita Sekhar, The Hindu, June 12, 2014).

Digital Humanities

►Blog Entries

Not a Goodbye; More a ‘Come Again’: Thoughts on being Research Director at a moment of transition (by Nishant Shah, June 15, 2014).
Living in the Archival Moment (by P.P. Sneha, June 19, 2014).

Telecom

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

►Newspaper Column

A Great Start (for the Modi government) (by Shyam Ponappa, Business Standard and Organizing India Blogspot, June 5, 2014).

About CIS

► Follow us elsewhere

Twitter: https://twitter.com/CISA2K
Facebook group: https://www.facebook.com/cisa2k
Visit us at: https://meta.wikimedia.org/wiki/India_Access_To_Knowledge
E-mail: a2k@cis-india.org

► Support Us

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

► Request for Collaboration:

We invite researchers, practitioners, and theoreticians, both organisationally and as individuals, to collaboratively engage with Internet and society and improve our understanding of this new field. To discuss the research collaborations, write to Sunil Abraham, Executive Director, at sunil@cis-india.org or Nishant Shah, Director – Research, at nishant@cis-india.org. To discuss collaborations on Indic language Wikipedia, write to T. Vishnu Vardhan, Programme Director, A2K, at vishnu@cis-india.org.

For more details visit https://cis-india.org/about/newsletters/june-2014-bulletin

Living in the Archival Moment

sneha — 2015-11-13T05:27:34Z

The archive has been and continues to be a key concept in Digital Humanities discourse, particularly in India. The importance of the archive to knowledge production in the Humanities, the implication of changes in archival practice with the advent of electronic publishing and digitisation, and the focus on curation as a critical and creative process are some aspects of the debate that this blog post looks at.

In a rather delightful essay titled ‘Unpacking my Library’, published in 1968, Walter Benjamin dwells upon the many nuances of the art of collecting — books in this particular case — on everything from the sometimes impulsive acquisition to the processes of careful selection and classification which go into creating a library. This figure of the collector and practice of collecting are important to our understanding of a central concept in Digital Humanities - the archive - particularly as it occupies a predominant space in the imagination of the field in India, and processes of knowledge production and the history of disciplines in general. The influx of digital technologies into the archival space in the last decade has been an impetus for the large scale digitisation of material, but it has also thrown up several challenges for traditional archival practice, including the preservation of analogue material, the problems of categorising and interpreting large volumes of data, and the gradual disappearance or re-definition of the traditional figure of the collector — a concern echoed across several spaces extending from private online archival efforts to large collaborative knowledge repositories like the Wikipedia. With the questions that the Digital Humanities seems to have posed to traditional notions of authorship or subject expertise, the ‘digital humanist’, when we imagine such a person, can be seen as a reinvention of this figure of the collector — a curator of materials and traces, here of course, digital traces.

The concept of the archive has been important to knowledge production and particularly the development of academic disciplines; whether driven by concerns of the state or the impulses of the market, there have been different ways of defining and understanding the archive, not only as a documentary record of history, but as a metaphor for collective memory and remembrance which includes technology in its very imagination. One of the most elaborate formulations of the archive has been in the work of Jacques Derrida, where apart from proposing the death and preservation drives as primary to the archival impulse, he also highlights the process of archiviation, or the technical process of archive-building that shapes history and memory. Michel Foucault in his concept of the archive looks at it as ‘a system of discursivity which establishes the possibility of what can be said’,[1]thus pointing to the archive as a space not just of preservation but also production, with an impact on the process of knowledge creation. There is today a consensus, at least in its academic understanding that archives cannot be relegated to being self-contained linear spaces of objective historical record, but that archival practice itself has political implications in terms of how collective memory and history, or as indicated by Foucault, histories are preserved and retold through a process of careful selection. Disciplines themselves may therefore be seen as archives of knowledge, and one may stretch this analogy to say that they may also appear as self-contained spaces with restrictions on entry for different ways of remembering and reading. More importantly, the question of what constitutes the archive and what objects or materials may be archived reflects a larger debate about problems with the definition of disciplines and shifting disciplinary boundaries.[2]The issue of access is what several archival and digitisation projects in the early phase of Digital Humanities in the West seemingly sought to address, by ‘opening up’ and animating the archive in some sense through the use of digital technologies, which has allowed one to envisage a model of the networked or conceptual archive developed through a process of sharing and collaboration. However, as is apparent, the conditions of access to such archives and their interpretation have not been problematised enough, if at all, particularly with respect to how they contribute to generating new kinds of knowledge or scholarship. (For more on a theoretical overview of the concept and function of the archive, see the post on ‘Archive Practice and Digital Humanities’ by Sara Morais).

While the focus of Digital Humanities debates in the West now seem to primarily encompass methods of visualising data that the archive is an important source for, in the Indian context it is the ‘incompleteness of the archive’ that still seems to be a bone of contention. Many scholars and practitioners we spoke to see archive creation as one of the key questions of Digital Humanities as it has emerged in India, and the possibilities and challenges that this brings to the fore, (particularly in terms of access to rare materials and extending these debates to regional languages) as something that the field will need to contend with at some point. The role of digital technologies in fostering this activity of archive-building is stressed in these debates. In an earlier monograph titled Archives and Access produced as part of CIS-RAW, Dr. Aparna Balachandran and Dr. Rochelle Pinto trace a material history of archival practice in India, specifically looking at conflicts and debates surrounding state and colonial archives, and the politics of access, preservation and digitisation. The monograph also points towards in some way the move of the archive from being solely the prerogative of the state to now being within the reach of the individual, engendered by increased access to technology, and the ‘publicness’ that the visual nature of the internet fosters. However they also talk of the possibility of continuing forms of state or market control over the archive precisely through the internet and digital technologies, with the nature of individual access and use again being mediated through digitisation. Abhijeet Bhattacharya, Documentation Officer with the archives at the Centre for Studies in Social Sciences, Kolkata who was also part of the Archives and Access project, speaks about this change. From a time even twenty years ago, when it was difficult to define the archive, it has slowly transformed into a practice that encompasses various methods of digitisation and has become increasingly personal. While digitisation may have resolved the problems of physically accessing archives to a large extent, it may not always be the best option, as the archival or analogue material needs to be in good condition so as to make for good digitised copies, thus emphasising the need for preservation. The growth of private collections, which create new kinds of intellectual and nostalgic spaces, have also been important in this shift to archiving the personal and the everyday, though in many instances such material may not be available for public use or consumption. The publicness or hyper-visibility that the visual nature of the internet and digital technologies accords to the archive is seen tied to a narrative of loss here, and against the rhetoric of preservation which is still in many spaces deemed to be the primary function and imagination of the archive.

The increased availability of space for data accumulation due to digital technologies also contributes to a ‘problem of excess’, and that is where curation and building new kinds of tools come in as a critical and creative exercise. Dr. Amlan Dasgupta, Professor of English and director of the School of Cultural Texts and Records, Jadavpur University reiterates this opinion. He talks about the internet as fostering an ‘age of altruism’, where the proliferation of technological gadgets has brought about a culture of voluntarily sharing materials online. This of course challenges notions of authority and brings forth the problems of the unarranged library which Benjamin’s essay also points towards, but the archive can be used as a metaphor to understand how notions of authorship and authority are being challenged as is apparent in the Digital Humanities discourse. The theory-practice divide is also something that ails this particular domain like many others; not only is there an inadequate understanding of how to access and use the archive on the part of students and researchers alike, but there is a lack of standardisation of the practice of archive management and the science itself, in terms of metadata, problems of ownership and copyright, and most importantly inadequate infrastructure, training and expertise on preservation of analogue materials. While it may not be within the ambit of digital humanities to address all of these questions, the renewed interest in archival practice and the diversification of its modes is something is that would continue to be an integral aspect of its practice. In fact what digitisation has also led to is diversity in the modes of documentation itself, and the larger process of archiving, which has important implications for the kinds of questions one may ask within certain disciplinary formations, history being an important example. The nature of material in the archive is never quite the same, so is the manner of working with and interpreting them. Dr. Indira Chowdhury, historian and faculty member at the Srishti School of Art, Media and Design, Bangalore and the Centre for Public History (CPH) speaks of the changes that digital technologies have produced in studying oral history, specifically in terms of recording and interpretation of interviews. The mode of documentation, particularly the digital, adds a new layer to the manner in which the voice, sounds or even silence is recorded or interpreted. Although there are still some basic but crucial obstacles such as with transcription, the digital space may allow for tools that help with more nuanced interpretation of recorded material, and large volumes of it; a possibility that CPH is looking into at the moment. One of the approaches of Digital Humanities may be address these knowledge gaps through critical tool-building, in terms of how one may work with different ways of reading and interpreting material.

The digital archive is one space where many of these questions about the process of archive-creation and the separation between preservation and production that is often made in the existing discourse come into conflict, thus inflating the definition of the term much more. New technologies of publishing, the proliferation of electronic databases and growth of networks that in turn encourage production and the increasing amount of born-digital materials then present new questions for the concept of the archive and scholarship.

The role of technology has been significant in the development of the concept of the archive; in fact the archive, in its very nature would be a technological object, or a space where one can trace a history of the disciplines in relation to technology. The introduction of the digital has added yet another dimension to this question. Dr. Ravi Sundaram, Fellow at the Centre for the Study of Developing Societies, who also initiated the Sarai programme speaks of how the advent of the digital has brought about several shifts in the imagination of the archive, which he sees as two distinct phases. Sarai was one of the early models of a concept driven, networked archive, based on a culture of ‘mailing lists’ that built conversations around topics which in themselves constituted the archive. The shifts came with Web 2.0 with which archiving the everyday became a possibility, given the access to inexpensive gadgets and the pervasiveness of social media. While the model of the networked, curated and public archive still has valence today, a significant next step would be to see how one can extend these questions to thinking differently about the archive, by developing new protocols for entering, sharing and circulation of material, and producing new knowledge or concepts around these ideas. This would be crucial in terms of generating research and scholarship around the archive itself as a concept, and realising the full potential of network-generated information. Another pertinent question is that of infrastructure, which is a political question as well. The investment on infrastructure for the archive is determined by different kinds of interests and will play an important role in how archival efforts will ultimately develop. As Dr. Sundaram reiterates, the point to note is that new archival efforts are not only general repositories, but critical interventions in themselves. They foster new kinds of visibilities, like the Pad.ma archive for example which works with existing footage and reinvents or adds new layers of meaning to it through annotations and citations. This also opens up possibilities for new kinds of questions to be asked about existing material. Private archival efforts, many initiated by individuals are also becoming more niche and specific, driven by a specific research agenda, public interest in conservation or as critical and creative interventions in a particular area. Some examples of this are the Sound and Picture Archives for Research on Women (SPARROW), Pad.ma and Indiancine.ma, the Indian Memory project and Osianama. In some of these examples, the archive may be used as more of a metaphor rather than a description or classificatory term, because of the layers of meaning that they generate around an existing object or ‘trace’. However, while entering the digital space may have enabled more sharing and dissemination of material, how much of these efforts also make their way into larger civil society and policy debates, scholarship and pedagogy is a crucial question. Arjun Appadurai, in an essay titled ‘Archive and Aspiration’, which was also reproduced as part of a research art project,[3] traces the growth of the migrant archive and how electronic mediation shapes collective memory and aspiration. He points out that ‘The archive as a deliberate project is based on the recognition that all documentation is a form of intervention and, thus, that documentation does not simply precede intervention, but is its first step. Since all archives are collections of documents (whether graphic, artifactual or recorded in other forms), this means that the archive is always a meta-intervention. This further means that archives are not only about memory (and the trace or record) but about the work of the imagination, about some sort of social project. These projects seemed, for a while, to have become largely bureaucratic instruments in the hands of the state, but today we are once again reminded that the archive is an everyday tool. Through the experience of the migrant, we can see how archives are conscious sites of debate and desire. And with the arrival of electronic forms of mediation, we can see more clearly that collective memory is interactively designed and socially produced." In another essay reproduced as part of the same project, Wolfgang Ernst talks about the change in the notion of archive from ‘archival space’ to ‘archival time’, in a digital culture, in which the key is the dynamics of the permanent transmission of data. Cyberspace or the internet, according to Ernst produces a new kind of memory culture, which is devoid of organisational memory that is essentially the premise of the traditional text-based archive. He says "In cyber ‘space’ the notion of the archive has already become an anachronistic, hindering metaphor; it should rather be described in topological, mathematical or geometrical terms, replacing emphatic memory by transfer (data migration) in permanence. The old rule that only what has been stored can be located is no longer applicable.13 Beyond the archive in its old ‘archontic’ quality, the Internet generates, in this sense, a new memory culture. Digitalization of analogous stored material means trans-archivization. Linked to the Internet rather than to traditional state bureaucracies, there is no organizational memory any more but a definition by circulating states, constructive rather than re-constructive. Assuming that the matter of memory is really only an effect of the application of techniques of recall, there is no memory. The networked data bases mark the beginning of a relationship to knowledge that dissolves the hierarchy associated with the classical archive."

One can therefore trace the definite shift in the concept and nature of the archive from being a static repository to a critical intervention and creative exercise, and technology being quite integral to its imagination. Most significantly perhaps, the change has been one from the notion of record to that of affect. Archive-building as an affective practice, which has an impact on how knowledge is produced, organised and disseminated is a crucial aspect of meaning-making practices. Related to this is another issue in terms of the amount of data that is available in the archives, which demands new protocols of access and collaboration, and the role of curation in making such data relevant and comprehensible. The notion of the archive or as in this case data as an affective object becomes pertinent here. The problem of excess mentioned by many of the scholars and practitioners would be relevant to the question of big data or big social data; accessing or interpreting such large volumes of information would require critical tools and new kinds of architecture. These shifts also relocate the figure of the collector from traditional practices to new ways of visualising collections and the art of collecting itself, which are now beyond the scope of the human subject. The matter of immediate import here would then be the changes in modes of reading and writing that are brought about by the proliferation of and engagement with big social data. How do we read data, what are changes in reading practices, how do they affect writing and visualisation and what is the nature of the reader thus constructed form some of the areas of exploration for the Digital Humanities, and will be taken up in the forthcoming blogs.

[1]. Foucault quoted in Manoff (2004), p.18.

[2]. Ibid.

[3]. Archive Public is a research art project that looks at bringing together archival art and solidarity actions. See http://archivepublic.wordpress.com/ for more on this.

References

Benjamin, Walter, “Unpacking My Library”, in Illuminations, trans.Harry Zohn, Ed. Hannah Arendt. New York: Schoken Books (1969) pp 59 - 67.
Derrida, Jacques: “Archive Fever: A Freudian Impression”, trans. Eric Prenowitz. Chicago and London: University of Chicago Press (1995).
Manoff, Marlene:” Theories of the Archive from Across the Disciplines.” In: Libraries and the Academy, Vol. 4, No. 1 (2004), pp. 9–25. Copyright © 2004 by The Johns Hopkins University Press, Baltimore, MD 21218. accessed May 5, 2014 :http://dspace.mit.edu/bitstream/handle/1721.1/35687/4.1manoff.pdf?sequence=1.

For more details visit https://cis-india.org/raw/digital-humanities/living-in-the-archival-moment

Binary Code Invades the Universal Problematic

anirudh — 2014-05-27T05:35:03Z

This essay looks at language as an archive and posits, through a reading of Foucault, Derrida, Saussure and Jakobson that the means of perceiving language in the digital has changed. Communication requires community and the large networks made possible by the binary code, an added layer of linguistic units, changes the way we are able to communicate online. Big Data has further changed the way we interact with language and the world. The way the machine perceives language, through selection rather than combination with access to the “complete” archive allows it to make predictions and decisions through mere correlation rather than the causational mode of science hitherto conducted by human beings.

The above is a familiar image to everyone reading this blog. In fact, I’m willing to wager my internet connection that anyone reading this must have come across this image and that they all would assume the same for anyone else cohabitating the digital world. The Google search, for many is the internet or at least one of the first images that come to mind when one mentions internet though I will not presume solitariness or principality in good faith to the impending argument. Before the digital era, if I had read the words “the-order-of-things” in a book by a French philosopher, I would have read it in a manner completely different to the way I read things or the order of things in the digital on Google search, for example. The implications of this rupture, I contend, redouble the way in which we interact with the world from perceiving data online to analytical operations on an astronomical scale such as big data but they have their beginnings with the humble binary code that poor Leibniz thought would preserve his Christianity.

In this blog I will look at binary code as a hidden architecture that has decentered the centrality of deconstructed language. I will explicate the proposition by exploring the structuralist linguists like Saussure and Jakobson, find a resolution in Foucault’s Order of Things and continue to view the conflict through Derrida’s Structure Sign and Play in the Discourse of the Human Sciences. We have been exploring in my previous blogs about what Derrida meant when he said that language has invaded the universal problematic and the transcendental signifiers (God, Man) of yore have been ousted by the successive, contaminating, perpetually replicating influence of language. We will now explore language, for the purpose of this blog through the antiquated view as a first order code and as the archive or a self-imagined whole.

If we want to pose the problem of structural language before deconstruction with an added layer of code, then we will quickly end up with a number of propositions absolutely contradictory in relation to the status of discourse in post-structural language. Therefore we must begin where Foucault began and work our way to the world we live in now, which was probably still in the conception in 1966, forming and gestating as the unnamable was proclaiming itself as it is again now, while the birth was in the offing, only under a species of the non-species, in the formless, mute, infant, and terrifying form of monstrosity that has become the digital. I don’t look upon it with fear or anguish, but it is needless to say that Foucault would have been caught off guard by the alien integer outside the natural set that was complete and contained, wreaking havoc upon our vision of everything that could neatly sit within a category.

Failing to avoid the cliché of mentioning Borghes’s Chinese Encyclopedia in the analysis of the Order of Things, I will enumerate the mnemonic list at the centre of his raucous laughter. The list of all animals that exist: [1]

a) Those that belong to the emperor

b) Embalmed ones

c) Those that are trained

d) Suckling pigs e) Mermaids (or Sirens)

f) Fabulous ones

g) Stray dogs

h) Those that are included in this classification

i) Those that tremble as if they were mad

j) Innumerable ones

k) Those drawn with a very fine camel hair brush

l) Et cetera

m) Those that have just broken the flower vase

n) Those that, at a distance, resemble flies

Central to his flummoxed observance of this completely alien list is the paradox in the letter (h): those that are included in this classification.

“The central category of animals 'included in the present classification', with its explicit reference to paradoxes we are familiar with, is indication enough that we shall never succeed in defining a stable relation of con-tained to container between each of these categories and that which includes them all: if all the animals divided up here can be placed without exception in one of the divisions of this list, then aren't all the other divisions to be found in that one division too? And then again, in what space would that single, inclusive division have its existence? Absurdity destroys the ‘and’ of the enumeration by making impossible the in where the things enumerated would be divided up. Borges adds no figure to the atlas of the impossible; nowhere does he strike the spark of poetic con-frontation; he simply dispenses with the least obvious, but most com-pelling, of necessities; he does away with the site, the mute ground upon which it is possible for entities to be juxtaposed.” [2]

This seems, at a surface level to be an epigrammatic rendering of Russel’s paradox in set theory, but when applied to the notions of reified knowledge structures that are presented to us, it leads us to question the notions of everything and difference. That is to say, history, language or the archive are imperially established upon us as a totality of information rather than a unit or a part of a whole that cannot be known or escapes comprehension. Within this notion of everything, that actually is only a part, the archive sets divisive rules for itself, creating taxonomies of things that allow containment and comprehension. There is a moment when we move from the culturally imposed orders to the scientific or philosophical modes of order that reflect upon order itself when we escape the membrane of order and experience it in its pure form. This moment of anagnorisis when Neo awakens outside of the Matrix is when the order is destabilized and relegated to its rightful position in letter (h) and rules of experience and decision making are no longer applicable, or at least necessary. That is to say, if we construct the archive with this imagination, to endure the ordeal of this consciousness, we can have a space that has everything with everything without these artificial taxonomical boundaries.

Language, as Foucault understands it, is a system of exchange predicated on the notion of difference. [3] It is something that burst onto the scene of human evolution in one fell swoop as Levi-Strauss puts it, as an event.[4]

If the notion of attaching meaning to objects by assigning an unnatural or artificial sign that has no inherent connection to the former was arrived at, it automatically forms the whole matrix of language, a spontaneous tabula is formed where everything meets and “the spark of poetic confrontation is met”. Thus, language makes science possible by the artificial separation of things, which allows for the study of causation. Tracing a trajectory of eras of the role of language in this way, Foucault says:

“In this way, analysis has been able to show the coherence that existed, throughout the Classical age, between the theory of representation and the theories of language, of the natural orders, and of wealth and value. It is this configuration that, from the nineteenth century onward, changes entirely; the theory of representation disappears as the universal founda-tion of all possible orders; language as the spontaneous tabula, the primary grid of things, as an indispensable link between representation and things, is eclipsed in its turn; a profound historicity penetrates into the heart of things, isolates and defines them in their own coherence, imposes upon them the forms of order implied by the continuity of time;” [5]

After characterizing language in a structuralist notion, he claims that it is eclipsed for something else. This is the locus of conflict between Foucault and Derrida’s conception of language. Derrida teasingly says

“It would be possible to show that all the names related to fundamentals, to principles, or to the center have always designated the constant of a presence… transcendentality, consciousness, or conscience, God, man, and so forth.” [6]

(italics mine)

He suggests that the enlightenment center or centrality of the conception of Man can be or has been replaced, only to later suggest that language has invaded the universal problematic, but is different from God and Man in that it is imbricated within the fabric of life, perpetually manifest in speech and hence subject to its influence. Foucault agrees with the assumption of the substitutable transcendentality of man when he says

“It is comforting, however, and a source of profound relief to think that man is only a recent invention, a figure not yet two centuries old, a new wrinkle in our knowledge, and that he will disappear again as soon as that knowledge has discovered a new form.” [7]

However, he believes language, at least in its structural form disappears or is eclipsed with an event.

In order to fully participate in this disagreement, we must formulize what the structuralist understanding of language really is.

-Language is a first order code where the addresser encodes and the addressee decodes. A first order code implies that there can be second order codes. Levi-Strauss in The Raw and the Cooked says “Since myths themselves rest on second-order codes (the first-order codes being those in which language consists), this book thus offers the rough draft of a third-order code, destined to insure the reciprocal possibility of translation of several myths” [8]

and so on. -In the process of encoding (combination of linguistic units), there is an ascending scale of freedom. I have to combine c o m b i n e to form the prior word for it to have meaning but I have more leeway to combine words to form sentences and so on in different contexts.

Decoding involves

a) combination: a message involves constituent signs that are combined with others. “This means that any linguistic unit at one and the same time serves as a context in a more complex linguistic unit.” Therefore, “combination and contexture are two faces of the same operation.” Insights of Ferdinand de Saussure: combination “in in presentia: it is based on two or several terms jointly present in an actual series” [9]

b) selection: “a selection between alternatives implies the possibility of substituting one for the other, equivalent in one respect and different in another. Actually, selection and substitution are two faces of the same operation” Insights of Ferdinand de Saussure: selection “connects terms in absentia as members of a virtual mnemonic series”. [10]

Selection involves signs that are conjoined in the archive of things, the language repository itself but not a direct relation to the message at hand whereas combination involves signs connected through the message. We can therefore imagine the addressee as perceiving a message as a combination of constituent signs in the context of the larger sign and selected from the repository or all possible constituent parts, which Jakobson calls the code and Foucault calls the archive.

Although, theoretically, this is how language still works, something untoward has happened to it. Let us take the proposition that freedom follows in the trajectory of larger composite linguistic units.

The movement of freedom occurs because of the tabula of context that one can create or define for the more complex units resting on the fixity of the previous layer in the “community”. If the meaning of the letter “b” is uncertain, then I cannot create the word bust and if the meaning of the word “bust” is uncertain, then I cannot combine as I please with other words. Jakobson says that the receiver and originator must have the same background and that communication relies on community/ commonality and subsequently influences what the community has in common.

If we were to create another space where the basic unit of communication is not the letter but a simple binary code, then it only follows that the freedom of linguistic combination increases automatically. The binary code, currently is the fundamental linguistic unit of the digital language. Its combinations can represent signs of all languages and all systems of totality in the same final tabula. The massive networks that the internet creates and the subsequent archivization of the data into 0’s and 1’s allows for a form of cultural and communitarian unification of the past “other” categories of totality into one that is not possible otherwise.

By all means, I could have said lol for laugh out loud or made sentences like ‘ima bust yo ass papi’ or written sentences in Spanish on Facebook that are punctuated with smh and omg but it would have been a private code between me and a small community of people to whom I have to communicate the vast cultural data of acronymity, parlance, foreign language etc embedded in each of those messages. You must imagine a hypothetical creation of a code or a language that has signs for every sign of every archive that facilitates an endeavor like this. It is neither humanly possible to create something like this and teach it to a group of people to create the community necessary for communication nor is it a plausible submission that individual archives that imagine themselves to be self contained systems of the whole are likely to undergo. Indeed, it is not a human that facilitates this. The machine is the monster that smashes these worlds together.

The machine is a monster which has immense capacity for memory and storage but is othered as we other the diseased. There are more elegant explanations for the nature of a digital native’s language but in true archeological, Foucauldian sense; we are mainly interested in one of the conditions of possibility. Let us now look at the operations of the addressee in conjunction with those capable by the machine. The machine’s “storage” is akin to a full cabinet of files and its “memory” is the desk upon which the employee of a company pulls up the requisite files to perform an operation. We said the addressee perceives a message as a combination of constituent signs in the context of the larger sign and selected from the repository or all possible constituent parts, which Jakobson calls the code and Foucault calls the archive. We substitute the word memory in the addressee as the faculty that perceives combination, which looks at the context, the table of the sign and pulls up grammatic rules of combination necessary to decode the sequence. The perception and the reception of selection, however, is one that requires an access to the full code as it is a virtual set consisting of all the possible synonymic, antonymic, metaphoric and subjective equivalences that can all only be contained within the total archive (storage) which no addressee has access to. It is here that Derrida would say deconstruction occurs as a sort of Joycean stream of consciousness ensues in the mind.

When I searched for the order of things on google search, however, the machine entered into its storage, its archive, and performed a version of selection and substitution with an access to the whole as only the monstrous machine can and birthed its deconstructed offspring. This access to the whole, off course, is made possible by the binary code that allows such vast networks to form. The othered element of this monstrosity is in the way we other the diseased as Foucault explores in History of Madness and specifically aphasiacs in The Order of Things. In Jakobson’s “The Linguistic Problems of Aphasia”, he says one of the types of the condition is “contexture-deficient aphasia, which…diminishes the extent and variety of sentences. The syntactic rules organizing words into higher units are lost; this loss, called “agrammatism,” causes the degeneration of the sentence into a mere “word heap””. [11]

However, this type of aphasia has the capacity to select and substitute and the google search, and indeed most means of gathering and perceiving data on the internet is performed through selection and substitution ungoverned by the government of grammar or what is “correct” combination. The aphasic google search does not play by the taxonomical boundaries and rules while it interacts with the archive and thus recalibrates and imbricates the text trapped in the archive’s imagination. The result then leaves the reader with that very deconstructed offspring.

I see in the result “the order of things” as something to do with Foucault, colleges, fashion and Canadians. Even between the two results shown from amazon.com, I see that the book is in the context of “cultural studies > history of ideas” and “philosophy> History and surveys”. The free play of word association that the engine performs based on an alogarithm that functions on truly arbitrary levels of preference like statistical percentage of keywords, webpage hits or something of that ilk that results in a constantly mutating, multiplying context makes the perception of context closer resemble that of selection. That is to say, because the reader is simultaneously processing many contexts, what was a temporal process of combination perception in presentia is now in absentia in the virtual mnemonic series, conjoined merely in the code but not in the actual message, selected from something resembling a repository of all that is possible. What you see and read in the digital is therefore a myth and by the time you perform a third order deconstruction upon what is perceived, language has traversed such a distance in space and time that comparing it to Saussure’s encoding and decoding a message is like comparing Facebook to the tin-can telephone.

I grant that everyday life may not seem to have changed by much for the average user of the internet or consumer of digital data. There doesn’t seem to be a seismic change in the way we interact with the world after this invasion. In order to make this change more acute and feel the pungency of its impact, we must move now to a larger picture than you and me reading philosophy online. Let us take a look at how Big Data functions. When a particular reading of data is required, the machine memory extracts, transforms and loads (ETL) data from the various archives in the archive and combines them on the staging table where it is all converted into the same format, the machine level language or the binary code and travels back to the memory where the function is performed.[12]

For example, if we were to research an unauthored text to determine its authorship, then we might rely on intuitions of style and propositions’ falsifications based on an incomplete surveying of an incomplete set of texts. We will read a particular text, judge its combination based on a variety of contexts that exist in our memory, then judge its selection and substitution, which is the vertical axis of style based on a stream of consciousness comparable to the one engendered while reading another known author. Even if the research is thorough by academic standards, it still yields an inadequate, imprecise result that nonetheless is enough to fit into the taxonomical categories of history, our conception of genius and culture that we require to comprehend our world. Big data, on the other hand, has warped this disposition by making possible a real stylometry. Stylometric analysis has thus ruthlessly destabilized canonical and structural notions of authorship and genius like the vertical axis of Shakespeare in the history of Western literature, who it appears collaborated with Marlowe and Fletcher in his works.[13]

The digital has, at least in the humanities taken us down a chimerical road that we thought would lead to a Utopia, but has lead to a heterotopias.

“Heterotopias are disturbing, probably because they secretly undermine language, because they make it impossible to name this and that, because they shatter or tangle common names, because they destroy 'syntax' in advance, and not only the syntax with which we construct sentences but also that less apparent syntax which causes words and things (next to and also opposite one another) to 'hold together'...heterotopias (such as those to be found so often in Borges) desiccate speech, stop words in their tracks, contest the very possibility of grammar at its source; they dissolve our myths and sterilize the lyricism of our sentences.” [14]

If this machinistic sterilization of the cultural, literary and social archives seems to almost lead to the scientific, then that connection has already been made. Steve Lohr of the NYT writes “Mr. Jockers, for example, called his research presentation “Computing and Visualizing the 19th-Century Literary Genome.”

Such biological metaphors seem apt, because much of the research is a quantitative examination of words. Just as genes are the fundamental building blocks of biology, words are the raw material of ideas.

“What is critical and distinctive to human evolution is ideas, and how they evolve,” says Jean-Baptiste Michel, a postdoctoral fellow at Harvard.”” [15]

Jean-Baptiste, echoing Herbert Spencer in the 18th century who said that sociology is the study of evolution in its most complex form [16] , is inadvertently pointing to a revolutionary change, perhaps the last revolution in the practice of science explored at length in my previous blog. Chris Anderson posits succinctly the condition of science in the big data regime. “The scientific method is built around testable hypotheses. These models, for the most part, are systems visualized in the minds of scientists. The models are then tested, and experiments confirm or falsify theoretical models of how the world works. This is the way science has worked for hundreds of years. […] But faced with massive data, this approach to science—hypothesize, model, test—is becoming obsolete. […] There is now a better way. Petabytes allow us to say: ‘Correlation is enough.’ We can stop looking for models. We can analyze the data without hypotheses about what it might show. We can throw the numbers into the biggest computing clusters the world has ever seen and let statistical algorithms find patterns where science cannot.” [17]

Big data thus “challenges the way we live and interact with the world”, as Mayer-Schonberger and Cukier say in “Big Data”, “most strikingly, society will need to shed some of its obsession for causality in exchange for simple correlations.” [18]

Causation, after all, was the baggage that came with the invention of a Universe. A language that identified things, everything, through their differences. A basic logic instated in language that required the human to see a combination of units based on difference while relegating the perception of true selection, a connection of different things, impossible to the mind. The machine has moved us away from that world of difference to a world of universal networks and sameness and follows it at the level of its memory that functions through selection with an access to the archive that humans do not. It then mutates our perception of combination, destroys primary context, rendering free-play, association and connection where there was merely difference before.

Sure, taxonomy was an evolutionary adaptation to see causation to make decisions better. And the data we have stored in the archives now are but a mere fraction of the totality of information that exists. However, with the current trajectory of information storage increase, we are fast approaching a world where enough information will exist to make decisions based on correlation alone. In other words, “between the encoded eye and the reflexive knowledge there is a middle region which liberates order itself…it is more confused, more obscure and probably less easy to analyse” but it “relinquishes its immediate and invisible powers, frees itself sufficiently to discover that these orders are perhaps not the only possible ones or the best ones”. [19]

This new monstrosity is, however, giving us the ability to make better decisions using just the selective faculty of language, through correlation alone and it is all done by data collection reaching the level (alas Leibniz is not alive today) of the mind of “God”. The simulacra are latching on to all information; the shadows on the walls of Plato’s cave are being consumed by the outsiders and from the vast atomic network of 0’s and 1’s, Laplace’s demon is rearing its ominous head.

[1]. Foucault, Michel. The order of things: an archaeology of the human sciences. New York: Pantheon Books, 19711970. Print.

[2]. ibid

[3]. ibid

[4]. Strauss, Claude. The raw and the cooked. [1st U.S. ed. New York: Harper & Row, 1969. Print.

[5]. See Citation 1

[6]. Derrida, Jacques. "Structure Sign and Play in the Discourse of the Human Sciences."Writing and difference. Chicago: University of Chicago Press, 1978. . Print.

[7]. See citation 1.

[8]. See citation 4.

[9]. Saussure, Ferdinand de. Course in general linguistics. New York: Philosophical Library, 1959. Print.

[10]. ibid.

[11]. Jakobson, Roman, and Linda R. Waugh. On language. Cambridge, Mass.: Harvard University Press, 1990. Print.

[12]. nberger, Viktor, and Kenneth Cukier. Big data: a revolution that will transform how we live, work, and think. Boston: Houghton Mifflin Harcourt, 2013. Print.

[13]. Neural Computation in Stylometry I: An Application to the Works of Shakespeare and Fletcher Matthews RAJ & Merriam TVN Lit Linguist Computing (1993) 8 (4): 203-209. doi: 10.1093/llc /8.4.203.

[14]. See Citation 1.

[15]. Lohr, Steve. "Dickens, Austen and Twain, Through a Digital Lens." New York Times 26 Jan. 2013, sec. Technology: n. pag. Print.

[16]. Perrin, Robert. "Herbert Spencer's Four Theories of Social Evolution." JSTOR: n. pag. Print.

[17]. Anderson, Chris. "The End of Theory: The Data Deluge Makes the Scientific Method Obsolete." Wired Magazine 23 June 2008: n. pag. Print.

[18]. See Citation 12.

[19]. See Citation 1.

For more details visit https://cis-india.org/raw/digital-humanities/binary-code-invades-the-universal-problematic

Digital Humanities and the Problem of Definition

sneha — 2015-03-30T12:47:49Z

The Digital Humanities as a field that still eludes definition has been the subject of much discourse and writing. This blog post looks at this issue as one of trying to approach the field from a disciplinary lens, and the challenges that this may pose to the attempts at a definition.

Much has been said and written about the Digital Humanities as an emergent field or domain of enquiry; the plethora of departments being set up all across the world, well mostly the developed world is testimony to the claimed innovative and generative potential of the field. However, as outlined in the earlier blog-post, the problem of definition still persists. As Mathew Kirschenbaum points out, the growing literature around the ‘what is Digital Humanities’ question may well be a genre in itself.[1] While the predominant narrative seems to be in terms of defining what Digital Humanities, or to take it a step back, what the ‘digital’ allows you to do, with respect to enabling or facilitating certain kinds of research and pedagogy, a pertinent question still is that of what it allows you to ‘be’. Digital Humanities has been alternatively called a method, practice and field of enquiry, but scholars and practitioners in many instances have stopped short of fully embracing it as a discipline. This is an interesting development given the rapid pace of its institutionalisation - from being located in existing Humanities or Computational Sciences or Media Studies departments it has now claimed functional institutional spaces of its own, with not just interdisciplinary research and teaching but also other creative and innovative knowledge-making practices. The field is slowly gaining credence in India as well, with several institutions pursuing questions around core questions within the fold of Digital Humanities.

So is the disciplinary lens inadequate to understand this phenomenon, or is it too early for a field still considered in some ways rather incipient. The growth of the academic discipline itself is something of a fraught endeavour; as debates around the scientific revolution and Enlightenment thought have established. To put it in a very simple manner, the story of academic disciplines is that of training in reason.[2]

Andrew Cutrofello says “In academia, a discipline is defined by its methodological rigor and the clear boundaries of its field of inquiry. Methods or fields are criticized as being "fuzzy" when they are suspected of lacking a discipline. In a more straightforwardly Foucauldian sense, the disciplinary power of academic disciplines can be located in their methods for producing docile bodies of different sorts.”[3] The problem with defining Digital humanities may lie in it not conforming to precisely this notion of the academic discipline, and changing notions of the function of critique when mediated through the digital.

However a prevalent mode of understanding Digital Humanities has been in terms of the disciplinary concerns it raises for the humanities themselves; this works with the assumption that it is in fact a newer, improved version or extension of the humanities. The present mapping exercise too began with the disciplinary lens, but instead of enquiring about what the Digital Humanities is, it looked at what the ‘digital’ has brought to, changed or appropriated in terms of existing disciplinary concerns within the humanities. If one has to look at the digital itself as a state of being or existence, then one needs to understand this new techno-social paradigm much better. Prof. Amlan Dasgupta, at the School of Cultural Texts and Records at Jadavpur University in Kolkata sees this as a useful way of going about the problem of trying to arrive at a definition of the field — one is to understand the history of the term, from its inherited definition in the Anglo-American context, and the second is to distinguish it from what he calls the current state of ‘digitality’ — where all cultural objects are being now being conceived of as ‘digital’ objects. In the Indian context, the question of digitality also becomes important from the perspective of technological obsolescence - where there is resistance to discontinuing or phasing out the use of certain kinds of technology; either for lack of access to better ones or simply because one finds other uses for it. Prof. Dasgupta interestingly terms this a ‘culture of reuse’, one example of this being the typewriter which for all practical purposes has been displaced by the computer, but still finds favour with several people in their everyday lives. The question of livelihood is still connected to some of these technologies, so much so that they are very much a part of channels of cultural production and circulation, and even when they cease to become useful they have value as cultural artefacts. We therefore inhabit at the same time, different worlds, or as he calls it ‘a multi-layered technological sphere’. The variedness of this space, and the complexities or ‘degrees of use’ of certain technologies or technological objects is what further determines the nature of this space. This complicates the questions of access to technology or the ‘digital divide’ which have been and still are some of the primary approaches to understanding technology, particularly in the Global South. The need of the hour is to be able to distinguish between this current state of digitality that we are in, and what is meant by the Digital Humanities. It may after all be a set of methodologies rather than a subject or discipline in itself — the question is how it would help us understand the ‘digital’ itself much better and the new kinds of enquiries it may then facilitate about this space we now inhabit.

One of the important points of departure, from the traditional humanities and later humanities computing itself as mentioned in the earlier blog, has been the blurring of boundaries between content, method and object/s of enquiry. The ‘process’ has become important, as illustrated by the iterative nature of most Digital Humanities projects and the discourse itself which emphasises the ‘making’ and ‘doing’ aspects of research as much as the content itself. Tool-building as a critical activity rather than as mere facilitation is an important part of the knowledge-making process in the field. In conjunction with this, Dr. Moinak Biswas, at the Department of Film Studies at Jadavpur University, thinks that the biggest changes have been in terms of the collaborative nature of knowledge production, based on voluntarily sharing or creating new content through digital platforms and archives, and crucially the possibility of now imagining creative and analytical work as not separate practices, but within in a single space and time. He cites an example from film, where ‘image’ making and critical practice can both be combined on one platform, like the online archive Indiancine.ma or the Vectors journal for example to produce new layers of meaning around existing texts. The aspect of critique is important here, given that the consistent criticism about the field has been the ambiguity of its social undertaking; its critical or political standpoint or challenge to existing theoretical paradigms. Most of the interest around the term has been in very instrumental terms, as a facilitator or enabler of certain kinds of digital practice. Alan Liu further explains this in what he sees as the role of the Digital Humanities in cultural criticism when he says, “Beyond acting in an instrumental role, the digital humanities can most profoundly advocate for the humanities by helping to broaden the very idea of instrumentalism, technological, and otherwise. This could be its unique contribution to cultural criticism’’.[4] While the move away from computational analysis as a technique to facilitate humanities research is quite apparent, the disciplinary concerns here still seem to be latched onto those of the traditional humanities.

While reiterating some of these core questions within Digital Humanities; Dr. Souvik Mukherjee and Dr. Padmini Ray Murray, at the Department of English, Presidency University, Kolkata speak of the problem of locating the field in India, where work is presently only being done in a few small pockets. The lack of a precise definition, or location within an established disciplinary context are some reasons why a lot of work that could come within the ambit of Digital Humanities is not being acknowledged as such; conversely it also leads to the problem of projects on digitisation or studies of digital cultures/cyber cultures being easily conflated with Digital Humanities. Related to this also is the absence of self-identifying ‘digital humanists’ (a problem outlined in the earlier blog, which will be explored in detail further in this series). More importantly, the lack of an indigenous framework to theorise around questions of the digital is also an obstacle to understanding what the field entails and the many possibilities it may offer in the Indian context. This is a problem not just of the Digital Humanities, but in general for modes of knowledge production in the social sciences and humanities that have adopted Western theoretical constructs. One could also locate in some sense the present crisis in disciplines within this problem. Gopal Guru and Sundar Sarukkai explicate this very issue when they talk about the absence of ‘experience as an important category of the act of theorising’ because of the privileging of ideas in Western constructs of experience. This is also reflective of the bifurcation between theory and praxis in traditional social sciences or humanities epistemological frameworks which borrow heavily from the West. Digital Humanities while still to arrive at a core disciplinary concern, seems to point towards the problem of this very demarcation by addressing the aspect of practice as a very focal point of its discourse.

Even from diverse disciplinary perspectives, at present the understanding of Digital Humanities is that it facilitates new modes of humanistic enquiry, or enables one to ask questions that could not be asked earlier. As Prof. Dasgupta reiterates, it is no longer possible to imagine humanities scholarship outside of the ‘digital’ as such, as that is the world we inhabit. However, while some of the key conceptual questions for the humanities may remain the same, it is the mode of questioning that has undergone a change — we need to re-learn questioning or question-making within this new digital sphere, which is in some sense also a critical and disciplinary challenge. While this does not resolve the problem of definition, it does provide a useful route into thinking of what would be questions of Digital Humanities, particularly in the Indian context.

References:

Cutrofello, Andrew, “Practicing Philosophy as a Discipline of Resistance’’ Discipline and Critique: Kant, Poststructuralism and the Problem of Resistance State University of New York Press: 1994 pp 116 - 136.
Kirshchenbaum, Mark “What is Digital Humanities and What is it Doing in English Departments”, Debates in the Digital Humanities, ed. Mathew K. Gold, University of Minnesota Press: 2012 pp 4-11, http://dhdebates.gc.cuny.edu/debates/text/24
Liu, Alan in “Where is Cultural Criticism in the Digital Humanities”, Debates in the Digital Humanities, ed. Mathew K. Gold, University of Minnesota Press: 2012 pp 492 – 502 http://dhdebates.gc.cuny.edu/debates/text/24
Guru, Gopal and Sundar Sarukkai, The Cracked Mirror: An Indian Debate on Experience and Theory, Oxford University Press, 2012, pp 1-8.

[1]. See Mark Kirshchenbaum “What is Digital Humanities and What is it Doing in English Departments”, Debates in the Digital Humanities, ed. Mathew K. Gold, (University of Minnesota Press, 2012 ) http://dhdebates.gc.cuny.edu/debates/text/24

[2]. This is a rather simple abstraction of ideas about discipline and reason as they have stemmed from Enlightenment thought. For a more elaborate understanding see ‘Conflict of the Faculties' (1798) by Immanuel Kant and ‘Discipline and Punish' (1975) by Michel Foucault. For more on Kant’s essay see The Conflict of Konigsberg by Anirudh Sridhar.

[3]. See Andrew Cutrofello in ‘Discipline and Critique: Kant, Poststructuralism and the Problem of Resistance (State University of New York Press, 1994).

[4]. See Alan Liu in “Where is Cultural Criticism in the Digital Humanities”, Debates in the Digital Humanities, ed. Mathew K. Gold, (University of Minnesota Press, 2012).

Note: This blog post draws primarily from conversations with faculty at Jadavpur University and Presidency University, Kolkata, both of whom offer courses on Digital Humanities.

For more details visit https://cis-india.org/raw/digital-humanities/digital-humanities-problem-of-definition

Exploring the Digital Landscape: An Overview

sneha — 2014-04-14T15:48:30Z

One component of the Digital Humanities mapping exercise was a series of six research projects commissioned by HEIRA-CSCS, Bangalore over November 2013-March 2014. These studies attempted to chart various aspects of the digital landscape in India today, with a focus on emerging forms of humanistic enquiry engendered by the Internet and new digital technologies. This blog post presents a broad overview of some of the key learnings from these projects.

The six research studies commissioned by HEIRA-CSCS as part of the collaborative exercise to map the Digital Humanities (DH) were formulated within a broad rubric of exploring changes at the intersection of youth, technology and higher education in India. Apart from existing questions about the digital divide, and the possibilities of increased connectivity and availability of new sources of information due to proliferation of digital tools and access to the Internet, the projects also tried to address in some way the problem of understanding and formulating a research enquiry about the ‘digital’ itself. The digital as a mode of existence or being, or a new ‘social’ or as discussed in the earlier blog-posts, is essentially a premise of the DH discourse as it has emerged in different parts of the world. While the studies focus largely on youth and higher education and so are located with a certain context, they do attempt to address larger questions about understanding the digital landscape in India today, with reference to new and changing practices of interdisciplinary research and scholarship in the humanities.

Just to recapitulate from an earlier blog-post; the following were the studies commissioned:

Survey of Printed Digitised Materials in Bengali – an extensive survey and report of printed digitized materials in Bengali across a few selected themes. The objective of this exercise is to map the nature of available digitized materials and explore possibilities of their use in the higher education classroom.
Researcher: Saidul Haque, Jadavpur University, Kolkata
Confessions in the Digital Age – looks at the rising trend of ‘confession pages’ on social media, most of which are located in an educational context, and explores the manner in which the digital space and its assumed anonymity has reconfigured this practice and the interaction between youth and technology.
Researcher: Rimi Nandy, Jadavpur University, Kolkata
Queer Expression in the Online Space – this study explores the concept of digital citizenship with a focus on how youth from the LGBTQ community engage with digital technologies such as social media, mobile phones and radio to negotiate questions of identity politics, activism and citizenship in cyberspace.
Researcher: Ditilekha Sharma, Tata Institute of Social Sciences, Mumbai
Creating Knowledge: Mapping the nature of Content and Processes on the English Wikipedia - analyses the nature of content produced on Wikipedia, with a focus on the representation of women and gender-related topics to explore if online knowledge platforms contain and perpetuate a systemic gender-bias.
Researcher: Sohnee Harshey, Tata Institute of Social Sciences, Mumbai
From the Streets to the Web: Feminist Activism on Social Media– an ethnographic exploration of social media platforms to explore how feminist activists have engaged with digital technology and if this has allowed for a redefinition of political organization and new forms of activism within the movement.
Researcher: Sujatha Subramanian, Tata Institute of Social Sciences, Mumbai

This exercise was also an attempt to build on some of the learnings from a four-year programme undertaken by HEIRA-CSCS titled ‘Pathways to Higher Education (supported by the Ford Foundation), which looked at the problem of quality of access in higher education for students from disadvantaged sections of society, particularly with respect to the digital and linguistic divide. The emphasis therefore was on understanding how young people, who are known as digital natives, negotiate with these rapidly changing modes of communication and learning. The projects therefore are located in institutional spaces and primarily address the demographic of 18 – 35 years, although there are exceptions as in the case of the studies on Wikipedia and the Bengali archival materials. Most of the studies draw from conventional methods of humanities and social sciences research, largely consisting of ethnographic and textual analysis, interviews and surveys. Adapting these methods to the digital domain, or rather formulating new research questions and methodology that is adequate to understand the nuances of the digital sphere was one of the key challenges of this exercise. Some of the learning outcomes from these studies may be summarized under the following themes:

The Emergence of the (Digital) Public Sphere

The advent of the internet and digital technologies has largely been considered enabling, in terms of what it allows you to do and be both in the real and virtual worlds. The growth of online activism in the last couple of years is indicative of this change to a large extent. This has been particularly true of traditional forms of activism that have now adopted the digital space, such as the LGBTQ or feminist movements. A majority of the respondents in the studies focussing on these two themes have endorsed the positive aspect of activism in the online space, in terms of organising people and connecting civil society and the community, and bringing these issues into the mainstream. Most felt that the internet offers a space, and a relatively safe one at that, to talk about issues related to sexuality and gender. Not only in terms of its potential to garner large numbers, disseminate information and create wider transnational networks, the online space can now also be seen as the space where the activism originates, rather than merely supplementing or facilitating traditional on-the-ground movements. As such, the digital has evolved into an alternate critical public sphere were the discourse around identity, citizenship, and socio-political participation has become more varied, even if not yet adequately nuanced.

While most of the studies endorse the democratising potential of the internet and digital technology, particularly that of mobile phones which have made these networks and resources accessible to a larger cross-section of people, many have also speak about the replication of several forms of systemic injustice and marginalisation that exist in the real world in the online space. The project on the gender-gap on Wikipedia cites examples of such a politics of exclusion in the knowledge-making process, not just with respect to content on Wikipedia, but also in the inclusion of women in the process of content-generation. Respondents in the other two projects on activism also spoke of instances of gendered violence and abuse, often a repercussion of being vocal online, thus highlighting the problematic duality of the condition of being visible and vulnerable. The imperative of creating safe online spaces to voice opinions, show solidarity or express dissent has been stressed by a majority of respondents in these studies.

Being Digital: Visibility and Accessibility

Moving from the question of doing to being, a paradox about the online space has been the way in which it accords a certain hyper-visibility, and increasingly makes invisible people and discourses, many a time not by choice. The option of anonymity accorded by the online space has been important for many voices of dissent to find expression, and for non-normative discourse to become visible in mainstream debates. However, the problems of anonymity can be several, as seen in the case of the study on the Facebook confessions. ‘Performance’ is an important aspect of these confessions; whether it is in the nature of a comment on another person or a representation of the self. The creation and performance of identities has been a significant component of studies on digital and cyber culture studies. The internet as facilitating performance of a certain gendered identity, while also in some ways obscuring certain others – as in the case of the marginalisation of lesbian, bisexual or transsexual individuals within the queer community is a case in point. Further the visibility accorded to issues in the online space is also conditional, in terms of what gets viewed, discussed and acted upon. The Wikipedia study discusses this in terms of a ‘covert alliance-building’ of editors or consensus on what goes up online.

Another positive attribute of the online space as reiterated by most people in the projects was that of increased accessibility - to networks, people and resources. But as is evident from the earlier paragraph, such accessibility often comes with a caveat - the conditions of the access are also as important. In the case of the survey on Bengali materials, the availability of a large corpus of materials in various spaces and the efforts to digitse them is an insufficient measure given the poor accessibility to such digitised materials available online, due to issues of copyright, metadata, technological support and lack of subject expertise. Accessibility is an important aspect of being digital as understood in the project on mapping the digital classroom. While students in most undergraduate classrooms have access to digital devices in one form or the other, the use of these devices in learning is contingent upon several factors such as student and teacher competence and comfort, and the ease to adapt to changing teaching-learning environments given cultural and linguistic divides. More importantly, the perception of the internet or digital technologies as a tool to merely facilitate communication or learning, rather than a space of critical engagement is the predominant understanding, with few notable exceptions.

New Knowledge-making Practices

Combining the being and doing in the online space are the new modes of knowledge formation engendered by this medium. The Wikipedia is illustrative of the process of collaborative knowledge production, and the politics inherent therein. The problems and challenges of digitisation and archival practice as evident in the study of the Bengali digitised materials is also an example of this knowledge vs information conundrum. However the connect with higher education, as in the availability of scholarly materials in regional languages in the latter case, and the need to acknowledge non-traditional sources as scholarly as in the former, are some of the immediate challenges identified by these studies. The model of annotations and referencing, as made possible by collaborative and dynamic knowledge repositories is an important concern of the DH debate as well, in terms of questioning existing hierarchies of authorship and expertise.

The bringing in of non-normative discourse on sexuality and gender into the mainstream, and the emergence of new issues in some sense has also been facilitated by the online space to some extent, even if within certain exclusive communities or spaces. An example of this is in terms of narratives of pleasure in feminist discussions, which seem to have found a space online but not so much in debates otherwise seen in India.

Changes in learning and pedagogic practice are an important aspect of new knowledge-making practices, and as mentioned earlier this is apparent in classrooms today given that students and faculty recognise the potential of digital technologies. However, the primacy of textual material in most classrooms, and a certain reluctance to engage with digital media and texts on the part of faculty and students in a substantive way is an attribute of the classroom today. Indeed, ways of reading and writing have changed with the onslaught of technology; as the study on confessions demonstrates communication on social media and mobile phones have evolved a different linguistic forms, both in English and regional languages. This and the problem of an information clutter, or ‘excess’, without the option of verifiability in most cases, is one of the major concerns of faculty with regard to technology.

While the projects in themselves may have only indirectly contributed to our understanding of DH, the process of formulating these questions and trying to find some answers to them have been insightful, particularly with respect to the problems with understanding technology, the importance of form and process, and the growth of alternative spaces of learning, all which are relevant to the DH discourse. For some reflections on the individual projects, see the guest posts by the researchers on CIS-RAW; the complete research reports are available at http://cscs.res.in/irps/heira/irps/heira/documents

For more details visit https://cis-india.org/raw/digital-humanities/exploring-the-digital-landscape

The Machinistic Paradigm Collapse

anirudh — 2014-04-15T17:03:22Z

Looking at the example of the scientific practices surrounding protein folding study, this blog explores the modern relevance of Thomas Kuhn’s conception of a paradigm. This blog posits that because of the heavy reliance on computational technology and simulation, the philosophical basis of Kuhnian scientific paradigm has ceased to exist and hence science, along with the Digital Humanities has moved into a post structuralist age.

One of the great scientific challenges that have ridden along the furrowed brows of all three branches of natural science’s practitioners is of understanding protein folding. This, to the uninitiated as I am, is the process by which newly synthesized proteins or new born proteins, as random coils are given their biological destinies by their amino acid sequences through folding in three dimensional space into their secondary, tertiary or quaternary structures. [1] It helps me to think of a paper rocket that is a plain sheet of paper, a trapped 2 dimensional figure, limp and physically impotent as if in Abbot’s Flatland until it is introduced to a 3-dimensional space and itself becomes a 3 dimensional entity which can then travel particular distances, velocities and directions based all on the precise folding. Proteins, straying from their destined path of structure, even by the slightest can become toxic, cause allergies and many neurodegenerative diseases like Alzheimer’s, Huntington’s and prion. [2] This immediately places the uncovering of the precise folding pathways in the interest of the whole modern medical enterprise. Indeed, this old scientific problem dates back almost a century to the experiments of Anson and Mirsky in the 1930’s. [3]It is also quite possible that the story of protein folding, in which machine vision replaces theory and mathematics, unveils another story; the erosion of the scientific paradigm itself.

Thomas Kuhn, in his 1962 book called the “Structure of Scientific Revolutions”, gave the word paradigm its contemporary meaning. At a mere definitional level, Kuhn describes the paradigms as “universally recognized scientific achievements that, for a time, provide model problems and solutions for a community of practitioners.” [4] In terms of methodology, a paradigm governs what is to be observed, what questions are asked, how they are asked, how the data is interpreted and how the experiments are conducted. However, Kuhn had a greater vision for a paradigm when he characterized it as an emergent system from a revolution which means it is a change in the world order itself. Or to camber the previous sentence, paradigms order the world around them. Commenting on the scientists world view, Kuhn says “in so far as their (scientists) only recourse to that world is through what they see and do, we may want to say that after a revolution, scientists are responding to a different world…what were ducks in the scientist’s world before the revolution are rabbits afterwards”.

My previous blog on the collapse of the semiotic sphere of capture spoke about the substitution every epoch of the center of the sphere or transcendental signifier that lends meaning to the world upon which it reigned. It, however, (as a consequence of Derrida’s concentration on results more than process) did not lay down the steps that led to the replacement of the center of meaning with a different set of signifiers leading to a different vision of the world. Kuhn, on the other hand, adumbrates the exact process by which this paradigmatic transformation in scientific world order takes place. As a non scientist and a denizen of a post metaphysical age, I’m at a severe disadvantage when trying to comprehend what it must mean to have these seismic shifts in the way the mind is ordered and perceives the world so I tried to meditate De Revolutionibus Orbium Coelestium (on the revolutions of the heavenly sphere) through the Renaissance Astronomer Copernicus to try to understand the process. [5]

[6]

The Ptolemaic earth centric model, his astronomical system, was first developed during the time of Christ. This system worked admirably in the prediction of changing positions of both stars and planets in the ancient world, far outstripping any other system. However, over the fifteen centuries leading upto Copernicus, many holes and problems, what Kuhn refers to as anomalies, started appearing in this system. It could not account for certain planetary positions, equinoxes and these problems kept compounding as astronomical observation became more sophisticated as the theoretical basis grew more antiquated. Almost the whole enterprise of astronomy was involved with the mitigation and reduction of minor discrepancies by adjustments and tweaks made to the Ptolemaic system of concentric circles. Kuhn explains this as a process of resilience where scientists play a game of Whac-a-mole and as the apparatus of discovery complicates the science much further than the accuracy allowed by the existing paradigm, the theoretical stereotypes within the paradigm are loosened to accommodate the discrepancies so much that they bring about their own collapse. As Karl Popper says in “Science as Falsification”, the strength of a scientific theory, or any theory, is its falsifiability or is directly proportional to its prohibition of certain observations. He warns that when a theory, or in this case, a paradigm, has been refuted, its adherents attempt ad hoc auxiliary modifications or reinterpretations of the theory to rescue it from refutation by what he calls a conventionalist twist.[7] This rescuing is possible, but it comes at the price of destroying its scientific status and moving it into the metaphysical or mythical realm. By the time Alfonso X came about in the thirteenth century, looking upon the Ptolemaic model as a scandal, he was claiming that if God has consulted him when creating the universe, he would have received better advice. [8] Finally, in the 16th century the painful process of denial ended with Copernicus’s rejection of the Ptolemaic paradigm in favor of his own heliocentric paradigm as in the diagram above.

One could look to paradigm shifts in the humanities and social sciences and draw parallels to the scientific ones with the birth of deconstruction in the evolution of the text as explored in the previous blog but that would be across purposes as Kuhn himself prohibits this application. In the preface of his book, he explains that he concocted the concept of a paradigm precisely to distinguish the social from the natural sciences. Some like M.L Handa have attempted this concomitance but that sort of endeavor will be beyond the scope of this blog.[9] The windows of the laboratory will, for the most part, be shut out from the outside world in this blog. This argument was, perhaps easier to make under past paradigms as Bertrand Russell, when he sought to disprove the Natural Law argument in “Why I’m not a Christian” says “that (natural law) was a favorite argument all through the eighteenth century, especially under the influence of Sir Isaac Newton and his cosmogony. People observed the planets going around the sun according to the law of gravitation, and they thought that God had given a behest to these planets to move in that particular fashion, and that was why they did so. That was, of course, a convenient and simple explanation that saved them the trouble of looking any further for any explanation of the law of gravitation. Nowadays we explain the laws of gravitation in a somewhat complicated fashion that Einstein has introduced…you no longer have the sort of Natural Law that you had in the Newtonian system, where, for some reason that nobody could understand, nature behaved in a uniform fashion.”[10] Science may have inherited its ontology from philosophy which inherited its ontology from theology in the past but those dendrites in the past neurological connections seem to have been excised in the present.

Kuhn says that the striking feature of doing scientific research is the attempt to discover what is known in advance, hence identifying the scientific hypothesis as the locus of the human imagination in the scientific praxis. Popper, in “Science: Conjectures and Refutations”, says “At the same time I realized that such myths may be developed, and become testable; that historically speaking all--or very nearly all--scientific theories originate from myths, and that a myth may contain important anticipations of scientific theories. Examples are Empedocles' theory of evolution by trial and error, or Parmenides' myth of the unchanging block universe in which nothing ever happens and which, if we add another dimension, becomes Einstein's block universe (in which, too, nothing ever happens, since everything is, four-dimensionally speaking, determined and laid down from the beginning).”[11]

If we do run the hypothesis through a philosophical treatment, then as C.S Pierce observed, it is a form of abductive reasoning unlike the deductive and inductive reasoning that may play a more dominant role in other stages of the scientific praxis. Abductive reasoning takes the form of a guess where the scientist looks at a particular phenomenon in nature like a parched, dead tree and ventures a hypothesis that there was no rainfall.[12] While β (the result; i.e the dried up tree) could have been due to a host of causes a (eg forest fire), the scientist decides to propose a cause, α, based on the economy or likelihood of explaining power which is also called the Occam’s razor principle. Pierce said that abductive reasoning is "very little hampered" by rules of logic…Oftenest even a well-prepared mind guesses wrong. But the modicum of success of our guesses far exceeds that of random luck, and seems born of attunement to nature by instincts developed or inherent, especially insofar as best guesses are optimally plausible and simple in the sense of the ‘facile and natural’, as by Galileo’s natural light of reason.”[13]

It is precisely at this juncture that the scientific consciousness, ordered by the paradigm of an age escapes the laboratory and is subject to governance of the transcendental signifier potentates atop the Olympus of the outer world. The Occam’s razor principle of parsimony itself is premised on the theological notion of its time that the simplest explanation conceivable by man is likely the best one because man is made in the image of God. Popper further explicated on Pierce’s postulations in his hypothetico-deductive model in the twentieth century when he called the hypothesis just “a guess”.[14] The guess that the dead tree was brought about by a drought is then one that comes from the epoch of Being in which non-scientists live.

We must remember that a paradigm is a universal belief of scientists that permits the very selection process of the pursuit. The guess that eventually becomes the hypothesis is one that is made robust as many abductions are rejected and modified by better abductions. Although the eventual hypothesis could be one rising solely from the hermetically sealed paradigm, one cannot ignore this process happening behind the scientific consciousness. Methodologically distinct though the paradigm remains from cultural pursuits, its ontologies remain the same. Derrida, while analyzing Levi Strauss’s Elementary Structures: The Savage Minds says “On the one hand, he will continue in effect to contest the value of the nature/culture opposition. More than thirteen years after the Elementary Structures, The Savage Minds faithfully echoes the text I have just quoted: “The opposition between nature and culture which I have previously insisted on seems today to offer value which is above all methodological.” And this methodological value is not affected by its “ontological” non-value…: “It would not be enough to have absorbed particular humanities into a genera humanity; this first enterprise prepares the way for others ... which belong to the natural and exact sciences: to reintegrate culture into nature, and finally, to reintegrate life into the totality of its physiochemical conditions””[15]

If then there is this neurological connection that exists as a fast multiplying parasite that is a different species by the time it enters the laboratory then it must be true that the paradigm is vulnerable to extinction when that mutated parasite, the postmodern idea, comes from an alien world of no ontological or transcendental fixity. In other words, along with the collapse of Gebser’s integral sphere of semiotic capture, the structure of the scientific paradigm as Kuhn saw it should have also collapsed. Kuhn preempts this thought, unintentionally perhaps when he says “Once a first paradigm through which to view nature has been found, there is no such thing as research in the absence of any paradigm. To reject one paradigm without simultaneously substituting another is to reject science itself.” This is evocative of Heidegger when he laments that with the end of the metaphysical age where there are no more universal structures of consciousness, comes the death of real art. To test the validity of Kuhn’s challenge, we come back to our initial foray into the world of protein folding discovery.

Recently, there was a multi-player online game called Foldit where players have to collaborate and compete to create accurate protein structure models. Foldit player solutions started to create waves in the scientific community when player solutions began to outperform the most state-of-the-art methods including the other computational methods. Two particular “recipes” became particularly famous and a paper on this discovery called “Algorithm Discovery by Protein Folding Game Players” says “benchmark calculations show that the new algorithm independently discovered by scientists and by Foldit players outperforms previously published methods. Thus, online scientific game frameworks have the potential not only to solve hard scientific problems, but also to discover and formalize effective new strategies and algorithms.”[16]

This is not a typical example of a state of affairs but an extreme example illustrative of a larger technological shift in the business of science. As Pierce said about the “attunement to nature by instincts” the computer game is a case of this instinctual visual acuity being harnessed by machine intelligence. This mode of scientific production, I would posit at a fundamental level, is completely incompatible with the Kuhnian conception of a paradigm.

The paradigm is not merely a set of rules and shared assumptions but a rigid system of inherited dogma that draws the horizon of exploration universally but is limited in scope and precision at its inception. Therefore normal science (science conducted at non-revolutionary times within paradigms) is a mop-up operation or “an attempt to force nature into the pre-formed and relatively inflexible box that the paradigm supplies”. Normal, non-revolutionary science is a relatively linear, cumulative process whose horizon is defined by the inherited beliefs, theories, methods and the mental labor of the mop-up crew. The moment when computer modeling began to provide the fineness of observation that it currently does, it replaced the physical, dynamical modus vivendi of mathematical science and started to determine the horizon of the scientific endeavor.

Dr. Bengt Nӧlting’s book, Protein Folding Kinetics: Biophysical Methods, begins with a quote from Faust, which in my opinion is innocent, if not naïve.

Then shall I see, with vision clear,

How secret elements cohere,

And what the universe engirds,

And give up huckstering with words.

Johann Wolfgang von Goethe

He says, with the advent of computational modeling and experimental advances in technology, “the pathways and structures of early folding events and the transition state structures of fast folding proteins can now be studied in far more detail…which… allows fast processes that would normally be hidden in kinetic studies to be revealed.”[17] He is then able to see, with vision clear, how elements cohere on screen, he thinks. However, if we are to recall Kuhn, seeing in science is a sense given by the paradigm that allows the scientist to observe nature but truly see it in coherence with the paradigmatic ordering of her world view. Therefore, Nӧlting is not really seeing at all (unless he programmed the computer simulation which brings him a little closer). He merely has “the notion that the quantitation of kinetic rate constants and the visualization of protein structures along the folding pathway will lead to an understanding of function and mechanism and will aid the understanding of important biological processes and disease states through detailed mechanistic knowledge” (italics mine). “Beyond this, protein structures along the folding pathway can now be visualized at the level of individual amino acid residues in nearly any biologically relevant time scale. This detailed mechanistic knowledge will further aid the understanding of biological processes and disease states, and will eventually help us to find rational ways for re-designing biological processes, and to find cures for diseases.”

In “Protein Folding, Misfolding and Aggregation Classical Themes and Novel Approaches”, Victor Muῆoz furthers the notion of science’s boundaries being drawn by technology when he says “prevailing views about the mechanisms of protein folding have closely followed the idiosyncrasies in the catalog of available proteins and experimental approaches.” Although computational simulation is distinct from experimental techniques, one can interpret this statement, based on the rest of book, that the approaches include predictive simulation. The history of the development of protein folding study has been a technologically determined one of serendipity. When new experimental data on folding and unfolding rates emerged, Muῆoz says that “theoreticians immediately saw this avalanche of new experimental results as an opportunity to test results from theory and computer simulations, leading to the first de facto connection between the worlds of experiment and theory in protein folding.”[18] Therefore, the world of experiment and theory, a process that was previously mediated by the paradigm is now mediated by computer simulations. The structure of scientific pursuits is now determined by the randomness of programming and computer engineering.

This phenomenon of computational capabilities exceeding the mathematical conception is not contained to the world of biophysics but extends to material sciences like nanotechnology, ecology and many others. As was postulated in my previous blog, this is probably another symptom of the techno-capitalistic regime that demands to be spoken to through images rather than the esoteric language of mathematics. When Fred Whipple’s wanted to test his “dirty snowball” theory, he proved it by pointing towards Haley’s Comet, when Einstein wanted to prove his theory he pointed again to a light dance in the heavens. When the cosmic magic shows can no longer enthrall the science funding entity, computer simulations are all that are left in the midden heap. Remember that the success of a paradigm rests in its propagation and its appeal to future generations of scientists. Therefore, even if the atypical scientist is still carrying out research under a dogmatic rubric, it cannot gain the fervor and universal sense of order when big pharmaceuticals fund only the technological science and the Intellectual Property regime spurs the individual scientists to work at breakneck speeds allowed only by computers.

According to David Berry in “Understanding Digital Humanities”, one of its main objectives is to use computational methods to answer existing questions or challenge theoretical paradigms to generate new questions.”[19] The emergence of the non-human computational methods in the business of natural sciences has certainly generated new questions around an observation; meaning in the sciences has eerily followed on the destructive path of the Digital Humanities, slaying the Kuhnian paradigm in a twin collapse with the integral sphere of semiotic capture.

[1] Nolting, Bengt. Protein Folding Kinetics Biophysical Methods. Berlin: Springer, 1999. eBook.

[2]ibid

[3] Munoz, Victor. Protein Folding, Misfolding and Aggregation Classical Themes and Novel Approaches. The Royal Society of Chemistry, 2008. eBook.

[4] Kuhn, Thomas. The Structure of Scientific Revolutions. University of Chicago Press, 1962. Print.

[5] ibid

[6]Picture taken from http://tofspot.blogspot.in/2013/08/the-great-ptolemaic-smackdown-down-for.html

[7] Popper, Karl. "Science as Falsification." Conjectures and Refutations. (1963): n. page. Web. 13 Apr. 2014.

[8] See citation 4

[9] Handa, M. L. (1986) "Peace Paradigm: Transcending Liberal and Marxian Paradigms". Paper presented in "International Symposium on Science, Technology and Development, New Delhi, India, March 20–25, 1987, Mimeographed at O.I.S.E., University of Toronto, Canada (1986)

[10] Russel, Bertrand. "Why I am Not a Christian an Examination of the God‐Idea and Christianity." England. 06 03 1927. Address.

[11] See citation 7

[12] Peirce, C. S. "On the Logic of drawing History from Ancient Documents especially from Testimonies" (1901), Collected Papers v. 7

[13] ibid

[14] Popper, Karl (2002), Conjectures and Refutations: The Growth of Scientific Knowledge, London, UK: Routledge

[15] Structure Sign and Play in the Discourse of the Human Sciences, J Derrida, 1966.

[16] Khatiba, Firas, and Seth Cooper. "Algorithm discovery by protein folding game players." PNAS. (2011): n. page. Web. 13 Apr. 2014. .

[17] See citation 1

[18] See citation 3

[19]Berry, David. Understanding Digital Humanities. Palgrave Macmillan, 2012. Web.

For more details visit https://cis-india.org/raw/digital-humanities/the-machinistic-paradigm-collapse

‘Doing’ Digital Humanities: Reflections on a project on Online Feminism in India

sneha — 2015-03-30T12:48:16Z

A core concern of Digital Humanities research has been that of method. The existing discourse around the field of DH assumes a move away from traditional humanities and social sciences research methods to more open, collaborative and iterative forms of scholarship spanning some conventional and other not so conventional practices and spaces. In this guest blog post, Sujatha Subramanian reflects upon her experience of undertaking a research study on online feminist activism in India and its various challenges.

When the chance to do a research project on Digital Humanities presented itself, I deliberated over the possible topics I could explore. As a student of Media and Cultural Studies, I have on previous occasions studied digital technology and online spaces. Those studies, however, were simply “social sciences” research. I had little understanding of what Digital Humanities as a discipline entailed. While I admit that I am still unable to come up with a concrete definition of the same, the process of conducting the research and the DH workshop organised at CIS led to some clarity about the field and methods of Digital Humanities.

Before beginning the research I asked myself what could I, a feminist media scholar, learn from Digital Humanities and how could I contribute to the same. I wondered if the lack of familiarity with technological skills such as design, statistics and coding- knowledge that I saw as prerequisite to Digital Humanities- meant that I couldn’t really engage with the field of Digital Humanities. While grappling with this question, I chanced upon the #TransformDH project. At the heart of the project is the question- “How can digital humanities benefit from more diverse critical paradigms, including race/ethnic studies and gender/sexuality studies?” [1]

In a blogpost titled “Queer Studies and the Digital Humanities”,[2] the author states,

"...a lot of queer/critical ethnic studies/similar scholars also lack access to the resources that make it easier to combine digital and humanities work. That might not only mean physical access and training in technology, but also the time to add yet another interdisciplinary element to a project...my experience suggests that many, many politicized queers and people of color engaged in scholarly work in and out of the academy do use digital tools and think critically about them and even create them; they just don’t necessarily do so under the sign of the digital humanities."

As someone who used the space of Facebook to initiate conversations around feminist issues and was actively engaged in fighting the sexism entrenched in social media spaces, was I then already “doing” digital humanities? I reflected that since feminist activism finds such little space in mainstream media, a worthwhile Digital Humanities project could be to document and archive the contemporary feminist movement and the ways in which it is transforming our understanding of the digital space. As part of the project, I explored how feminist activists have revolutionised digital spaces for the creation of alternative public spheres, constituted of not just women but also other marginalised communities. The project gave me the opportunity to study the inclusions and exclusions facilitated by the digital space, with questions of gender, sexuality, class, caste and disability as central to the enquiry. The project also raised questions regarding popular assumptions of digital space as a disembodied, liberatory space free of power relations by exploring gendered and sexualised violence that these feminist activists face.

While the political vision of my project was clear, my methodological skills needed a little honing. The DH workshop organised at CIS was of great help in this regard. The feedback received at the workshop was instrumental in recognising the importance of “big data”. As a feminist researcher, life histories, personal narratives and stories remain important sources of knowledge for me. However, in studying social movements and their impact, the limitations of such methodological tools are revealed. Understanding how a feminist activist with 11,000 followers on Twitter offers important insight into public discourse is contingent on the ability to analyse such data. The workshop also helped me in realising that in my definition of activism, I had precluded many feminist engagements with digital technology, including the efforts of feminist Wikipedians, feminist gamers and feminist encounters with STEM (science, technology, engineering and mathematics). While these remain the shortcomings of my project, the workshop helped in foregrounding the scope for collaboration that lies at the heart of all our projects. A discussion of my project alongside Ditilekha’s project on LGBT Youth and Digital Citizenship brought to fore the intersections as well as the different activist strategies employed by the two movements in their use of social media. Sohnee’s project on the gender gap on Wikipedia underlines that an important aspect of working towards a feminist epistemology, and changing the relations of power that characterise technology, are issues of access and participation. Rimi’s use of a text mining tool to analyse the different patterns of language on confessions pages highlighted the value of such technological tools in socio-cultural analysis. The workshop which brought together scholars from different disciplinary backgrounds, helped in highlighting shared concerns of methodology, content and political visions and prompted discussions on innovative approaches to conducting research. This attempt at collaborative knowledge production- whether it is the constant communication between the research scholars through email, the workshop with the scholars and the mentors or even the dissemination of our reports on an open access site- has been the essence of my engagement with Digital Humanities. The ethos of collaboration as central to Digital Humanities is reflected in Joan Shaffer’s definition of Digital Humanities as “...a community interested in collaborative projects and sharing knowledge across disciplines." [3] This ethos of learning from fellow researchers and working together to create accessible knowledge is something that I shall carry forward to my future research endeavours.

[1]. http://transformdh.org/2012/01/

[2]. http://www.queergeektheory.org/2011/10/conference-thoughts-queer-studies-and-the-digital-humanities/

[3]. http://dayofdh2012.artsrn.ualberta.ca/members/echoln/profile/

Sujatha Subramanian is an M.Phil. Scholar at the Tata Institute of Social Sciences, Mumbai. This research study was part of a series of six projects commissioned by HEIRA-CSCS, Bangalore as part of a collaborative exercise on mapping the Digital Humanities in India. See here for more on this initiative.

For more details visit https://cis-india.org/raw/digital-humanities/doing-digital-humanities

Animating the Archive – A Survey of Printed Digitized Materials in Bengali and their Use in Higher Education

sneha — 2014-04-14T07:12:32Z

With the advent of digital technologies and the internet, archival practice has seen much change in its imagination and function, such as to extend its scope beyond preservation to a collaborative, open source model which facilitates new modes of knowledge production. In this blog post, Saidul Haque reflects upon his research project on a survey of digitized materials in Bengali, and some of the impediments to their use in higher education and research.

At present a large collection of printed Bengali materials in the form of books, journals, newspapers, magazines, pamphlets, etc., is scattered in various public libraries, institutions, and private collections in India and abroad.These endangered and hidden cultural resources in vernacular languages need to be digitized and shared to a networked community using an online platform not only for the sake of preservation but also for wider dissemination. A comprehensive survey of printed digitized materials in the field of Arts and Culture, Education, Politics/Economy was executed as part of a collaborative project with HEIRA-CSCS, Bangalore. The survey was carried out at School of Cultural Texts and Records, Jadavpur University and Centre for the Study of Social Sciences (CSSS), Kolkata. These are the pioneering institutions in Bengal to introduce digital preservation of cultural materials and they have ongoing digitization initiatives. Online archives/ digital repositories available in the public domain [like West Bengal Public Library Network, Society for Natural Language Technology Research (SNLTR), Digital Library of India, E-Gyankosh of Indira Gandhi National Open University(IGNOU), Rare Bengali Book section in Internet Archive, Digital South Asia Library, various public blogs] also came under this survey. Observations were gathered through interviews with resource persons involved in digitization. Discussion with students, researchers and faculty members concentrated on the use of Bengali digitized materials in higher education.

School of Cultural Texts and Records(SCTR) has digitized popular street literature and a wide collection of rare and unique texts on Bengali drama of 19th century .The revolutionary Bichitra Project of the School provides a complete online resource of Rabindranath Tagore’s works in both English and Bengali. (http://bichitra.jdvu.ac.in/index.php). Centre for Studies in Social Science, on the other hand started preserving rare documents in microfilm format from 1993 but later shifted to digitization mode. In 2008 the CSSSC and Savifa (University of Heidelberg) through a collaborative programme made available the collection of CSSSC (the early printed literature in Bengali from 1800-1950) online. The centre has also retrieved two major and endangered Bengali newspapers: Jugantar and Amrita Bazar Patrika from colonial and post–colonial Bengal. Amrita bazaar patrika is available online through the World Newspaper Archive Collection.

Online repositories like West Bengal Public Library Network and Digital Library of India also holds a large number of Bengali books but in most cases Indian language full-text contents are available in TIFF image format only.

The issue of using digitized Bengali materials in higher education sheds light on various problems related to free access, copyright issue, technological adversity, and metadata. Most of the materials available in digital domain are popular story books and hence scarcity of scholarly materials in Bengali for higher education is evident. Most of the students do not know where to search and how to search and they prefer to visit libraries. There are almost 17,000 entries in the domain of Bengali Wikipedia. But either students are unaware of their existence or don’t rely on these materials as these are not updated. Most of them are even unaware of the fact that they can edit these pages. Recently a few scholars started uploading essays in Bengali on Academia.edu. But teachers are doubtful about the quality of these materials as anyone can upload papers here. E-thesis depository spaces like Shodhganga and Vidyanidhi contain materials in English and a few in regional languages like Hindi but not in Bengali. In the Directory of Open Access Journals (DOAJ), there are only two bi-lingual journals ( Barnolipi and Pratidhwani) which publish articles in Bengali. Teachers are unanimous in the belief that online publication of Bengali research articles will bring more research citations and also decrease the rate of duplicity of same research topic. But scarcity of open access Bengali materials (digitized and born digital) online is a great hindrance in doing research in Bengali.

Researchers in Bengali language and literature may also come forward to participate actively in digitizing rare materials. Of course funding and technical equipment are great hindrance but institutions like SCTR, Jadavpur University are eager to provide scanners and other support to those who want to digitize important cultural resources. Presently the concept of online Bengali bookshops has emerged. The numbers of online e-magazines and e-newspapers in Bengali is growing day by day. What we need is to make people aware of the existence of these resources. It is a positive step on the part of people who are using social networking sites in Bengali and often bringing out creative magazines online to reach a greater audience.

Metadata of Bengali digitized materials is mostly in transliterated form and not in Bengali. Hence searching in Bengali fonts often brings no result. People engaged in digitization should be experts in handling Bengali standard key board like Avro. It would also be good if people engaged in digitization of Indic languages join in workshops and build a common standard of Metadata. Rather than following Western forms like Dublin code it may be thought of an indigenous code of metadata in Bengali. Issue of Free Access and the question of copyright go hand in hand. A large bulk of digitized Bengali materials is available in the archive room of SCTR and CSSS. These cannot be uploaded online for free access due to copyright issues or the unwillingness of the contributors of original materials. Most donors are not willing to give their works to these institutions as often they think that it will diminish their own authority and researchers will go to the University directly and not to them. Often the donors can’t trust the institutes and ask to digitize materials in their own home and return the original materials as soon as possible before they are stolen or lost. Regarding problem of digitization it is observed that most materials are fragile and digitization tasks with scanners and other technological instruments often led to the destruction of the original material.

We also need to think of preserving the large terabytes of data on one hand and original copies on the other hand. Institutional collaboration can be one way of bringing all digital materials in one single platform. In this regard, the role of C-DAC, Kolkata and SNLTR in digitization of vernacular language materials is praiseworthy.

Saidul Haque is a student of the PG course on Digital Humanities and Cultural Informatics at the School of Cultural Texts and Records, Jadavpur University, Kolkata. This research study was part of a series of projects commissioned by HEIRA-CSCS, Bangalore as part of a collaborative exercise on mapping the Digital Humanities in India. See here for more on this initiative.

For more details visit https://cis-india.org/raw/digital-humanities/animating-the-archive

Confession in the Digital Age

sneha — 2014-04-14T07:06:11Z

The pervasive influence of digital technology, particularly the Internet in our lives today seems to have blurred the boundaries between the real and virtual, public and private. The perceived condition of anonymity made available by the digital sphere brings forth questions about identity and the self, and more importantly the conditions that have come together in creating a new notion of the private sphere. In this guest post Rimi Nandy reflects upon her research study on the trend of Facebook confessions in India, and its implications for questions of identity and self-representation.

The advent of the internet and the emergence of a new social sphere that is home to the present generation of digital natives has broadened the horizon of what we understand as being human. This space has been widened more with the introduction and proliferation of social networking sites, the most well known among them being Facebook. Facebook has changed the very way we perceive society, which in turn has led the present generation to act and react differently to the social conditions. The digital youth of the present generation create their self identity in synergy with the virtual platform provided by Facebook and other social networking sites. In this article I would like to focus on the recent trend of anonymous confessions made by various Indian college students on Facebook.

In the pre-digital age, the confessions were either carried out to oneself in seclusion or on a one to one basis. It was never performed in front of a gathering of people as that would be responsible for instilling a greater amount of fear in the confessor. There is one exception to this in the form of courtroom confessions. The courtroom confessions were a public affair, but the confession is initially made behind closed doors in the presence of law enforcing officers. A major problem with such confessions is understanding whether the confession is true or coerced. The word ‘confession’ seems to have acquired a new meaning in the digital age of Facebook. The term has become very popular in the present time among the youth. What is surprising is the fact that the act of confession on Facebook is being considered a form of entertainment. The act of confession was earlier a means to purge oneself of hidden guilt burdening the soul. It was an act carried out in the privacy of one’s own room or in the confines of a confession box. Once a confession was made, the confessor felt a cathartic effect, thereby unburdening their soul. In the present day and age, however confession is no more a personal act. The confession pages on Facebook have become a meeting place for various confessors who confess. But do they really confess to unburden their soul? That is food for thought. The trend of the Confession pages started in the Western countries and has slowly found its way into the lives of the Indian youth.

The most important aspect of this virtual space is the fact that it easily crosses boundaries and makes the world a very small place by bringing people across continents together. Another important factor and probably the driving force behind its popularity is the fact that the confessor can easily hide his/her identity and just present the self as a confessor before other confessors. It is almost like an anonymous support group, only on a larger scale. The members of the Confession pages can sit behind their screens in the comfort of their surroundings without having to travel and face unknown people and looking at their faces wondering how they would react to the confession to be placed before them. The cyberspace due to its fluid nature provides a better sense of security than the real world. In the virtual world every word typed and the ensuing comments are born digital and stay locked within the digital sphere. It becomes nothing more than a combination of binary digits, which if not found to be palatable can be easily deleted with a few clicks of the mouse and the ‘backspace’ key. In the real world it is impossible to undo confessions and comments made. The arrival of the digital confession pages has randomised the act and its effect. Further it has also changed the very essence of confession. A plethora of topics are discussed in these confession pages starting from confession of love and crushes to sexual escapades, hostel life, college life and a very tiny amount of academic discussions.

The Confession pages have also become a conglomeration of various digital technologies. Most pages do not restrict themselves to plain writing of posts. They also include links to other web pages, mainly YouTube, which can be considered to be an archive of various videos and audios. Some pages also include links to e-books, or use memes to bring forth their ideas and emotions. The internet has successfully become an irreplaceable aspect of the youth’s life across the globe. It has broken all boundaries making the world a very small place where a post uploaded in India can be seen anywhere in the world.

The language used in these confession pages refer to respective campus culture, thereby distinguishing themselves from other institutes. This in turn helps to create a specific identity through which the social networking world will know them.

Studying the confession pages has left me with some unsolved questions. It appears that the students engaging with the activities of the various confession pages do not really try to question what urges them forward to confess online. To the readers of the confessions it is nothing more than a mode of entertainment which is availed in moments of boredom. In spite of all its negativity this has been able to create a platform for building a bridge of kinship of like minded students. What lies in future for the confession pages is still to be seen. Whether the advancement in digital technology furthers the mushrooming of such pages is something that also has to be studied. At present in order to counter the loopholes of anonymity, a mobile application called ‘Whispers’, has been developed and is slowly becoming popular. This might substitute Facebook Confessions or run as a parallel alternative to it. Some pages are already falling into disuse. How long this trend survives and what will be its long term effect is still to be seen.

Rimi Nandy is Project Fellow, Social Networks, with the School of Media, Communication and Culture at Jadavpur University, Kolkata. This research study was part of a series of six projects commissioned by HEIRA-CSCS, Bangalore as part of a collaborative exercise on mapping the Digital Humanities in India. See here for more on this initiative.

For more details visit https://cis-india.org/raw/digital-humanities/confession-in-digital-age