Centre for Internet and Society

Digital Natives with a Cause?— Workshop in South Africa—FAQs

tettner — 2015-05-15T11:35:11Z

The second international Digital Natives Workshop "My Bubble, My Space, My Voice" will be held in Johannesburg from 7 to 9 November 2010. Some frequently asked questions regarding the upcoming workshop are answered in this blog entry.

1. When and where is the workshop going to be held?

The workshop will take place over three days from 7 to 9 November 2010, in Johannesburg, South Africa.

2. Who should apply?

The organizers, The African Commons Project, Hivos and the Centre for Internet and Society are interested in hearing from young people, who utilize digital technologies to create social change in their societies or social circles.

Further, the regional focus of the workshop is on Africa, hence, only African citizens or those in an African setting should apply.

3. How can I apply?

You can fill an online application. Alternatively, you can email digitalnatives@cis-india.org and ask for an email application.

4. What is Digital Natives with a Cause?

"Digital Natives with a Cause?" is an international, collaborative research project which aims to increase the current understanding of Digital Natives (there is not one single definition, that’s why we’re doing this project! – but it could be understood as people who interact naturally with digital technologies) and their role in their particular societies.

5. What are the objectives of Digital Natives with a Cause? How does this workshop fit in?

"Digital Natives with a Cause?" aims to incorporate a first-person narrative of the use of technology by youth for social change into the ongoing dialogue. To do this, several case studies of varying cultural backgrounds and diverse methodologies will be compiled into a book. The case studies will be the result of three-day workshop conducted across the developing world. Last summer the Asian workshop happened in Taiwan. Next spring the South American workshop will take place in Chile.

"Digital Natives with a Cause?" also aims to incorporate the participants into a broad network of Digital Natives from around the world, with similar methodology and approach. Through this network, Digital Natives will be able to express concerns, share resources, stay connected with peers and learn from each other.

You can read a report on "Digital Natives with a Cause?" here.

6. OK, so what can I expect from this workshop?

You can expect an informal setting where interactive methods of communication help you gain a better understanding of the context of your project. For example, you will get to meet and interact with the participants of the previous workshop in Taipei. You can expect to reflect about your project: Your motivation, methodology, focus, and context, to name a few, and to draw parallels into other projects in the region. You can expect to interact with a varied and diverse group of young people from around Africa, who like you, use technology for social causes. Overall, you can expect to gain a new perspective about yourself, and the importance of your work.

7. Will I learn any new skills in this workshop?

The short answer is no. The "Digital Natives with a Cause?" project does not aim to train or to build existing capacities among youth users of technology. That said, you will definitely gain a lot of perspective on your individual project and you will learn how it relates to ongoing development processes in the region. You will also meet, interact and hopefully befriend other young users of technology like yourself, enlarging your scope and enriching your experience.

8. Will expenses be covered?

Yes. Expenses associated with the workshop (travel and accommodation) will be provided for selected participants.

9. When is the last date to apply?

The last day to apply is Tuesday, 12 October 2010.

10. Where can I get more information?

Do check out www.digitalnatives.in for more information, and please email digitalnatives@cis-india.org for questions and concerns.

For more details visit https://cis-india.org/digital-natives/blog/digital-natives-workshop-faqs

નિશાંત શાહ: ડિજિટલ પેઢીનો ઉદય

praskrishna — 2011-08-04T10:31:25Z

‘ડિજિટલ નાગરિક’ તેમને કહેવામાં આવે છે જેણે સામાન્ય જનજીવનમાં ડિજિટલ ટેક્નોલોજીના પ્રવેશ થઈ ગયા બાદ જન્મ લીધો છે. ડિજિટલ નાગરિકો દરેક જગ્યાએ છે. હવે સમય આવી ગયો છે કે આપણે એ જાણવાનો પ્રયાસ કરીએ કે આ લોકો કોણ છે, તેઓ શું કરી રહ્યા છે, તેઓ પોતાના અંગે શું વિચારે છે અને કેવી રીતે તેઓ કશું પણ જાણ્યા વગર આપણા ભવિષ્યને નવો આકાર આપવાનું કામ કરી રહ્યા છે.

એક નવા પ્રકારની ‘ડિજિટલ નાગરિકતા’નો ધીમે-ધીમે ઉદય થઈ રહ્યો છે. ડિજિટલ ટેકનિક આપણી નવી પેઢીના સામાજિક ડીએનએનો એક ભાગ બની ચૂકી છે. આ પેઢીએ ટેક્નોલોજીની દુનિયામાં જ જન્મ લીધો હોવાથી તેમનો તેની સાથેનો સંબંધ તેમની અગાઉની પેઢી જેવો નથી. દુનિયાના ઘણા બધા લોકોને અસર કરનારી ઓગસ્ટની એક ઘટના જાણવા જેવી છે. તેઓ જ્યારે પોતાનાં કમ્પ્યૂટરો,પીડીએ, આઈપેડ અને લેપટોપ પર ઓનલાઈન થયાં ત્યારે તેમને અહેસાસ થયો કે તેમની વાતચીત,ગપ્પાંબાજી, ચેટિંગ, શેરિંગ સહિતની અનેક બાબતોની તાસીર કોઈ પણ જાતની પૂર્વ સૂચના વગર રાતોરાત બદલાઈ ગઈ છે.

એક નાનકડા પરિવર્તને અનેક આયામો ખોલી નાખ્યાં છે. દુનિયાના કરોડો લોકો માટે દોસ્તી કરવાનો, સંબંધ બનાવવાનો, વ્યવસાયિક નેટવર્કની સ્થાપના કરવાનો, મનોરંજનનો, યાદોનો સંગ્રહ કરવાનો અને એક-બીજા સાથે આપ-લેનું માધ્યમ બનેલી વેબસાઈટ ફેસબુકે પોતાના પ્રાયવસી સેટિંગમાં એક નાનકડું પરિવર્તન કરીને અનેક લોકોને નવી સુવિધા પૂરી પાડી છે. જેના દ્વારા તેઓ જ્યાં ઇચ્છે ત્યાં ‘જિયો ટેગ’ (એક એવી પ્રણાલિ જેના દ્વારા ફોટા, વીડિયો, વેબસાઈટ જેવા વિવિધ મીડિયા કે આરએસએસ ફીડમાં ભૌગોલિક ઓળખના ડેટાને જોડી શકાય છે) નો ઉપયોગ કરી શકે છે.

બદલાઈ રહેલી દુનિયામાં આ પ્રકારની સુવિધાઓ મહત્વની બની રહી છે. ડિજિટલ નાગરિકો વચ્ચે આ બાબતો ચર્ચા અને કેટલીક વખત અફવાનો વિષય પણ બની જતી હોય છે, જેની પાછળ ચર્ચા કરવામાં યુવાનો પોતાની ઘણી ઊર્જા ખર્ચી નાખે છે. વેબદુનિયામાં તમને એવા અનેક લોકો મળી જશે જે ટિન ફોઈલની ટોપી પહેરીને ફરતા હોય છે અને નવા માધ્યમમાં જૂની માન્યતાઓ અંગે વાતો કરતા હોય છે. તેમને માટે આ નવી ટેકનિકલ સુવિધાઓનો અર્થ છે રોજિંદા જીવનના અનુભવો અને વિચારોને એક-બીજા સાથે વહેંચવાનો વધુ એક નવો વિચાર.

‘જિયો-ટેગિંગ’ જેવી સુવિધાઓનો ઉપયોગ કરતા લોક વાસ્તવિક જીવન અને કલ્પનાઓની સરહદોને એક-બીજા સાથે મિલાવી દેવાનું પસંદ કરે છે. આપણામાંથી ઘણા લોકો એવા હશે જેમને આ બધી બાબતો વિચિત્ર લાગે એમ છે. તેઓ વિચારશે કે આ પ્રકારની પ્રતિક્રિયાઓનું શું કારણ છે? છેવટે લોકો આટલી સામાન્ય બાબતોમાં કેમ રસ દાખવે છે? આ પ્રકારની ફાલતું બાબતો માટે લોકોને સમય ક્યાંથી મળે છે? જે લોકો ડિજિટલ દુનિયાથી અપરિચિત છે કે જેમને તેની સાથે કોઈ સંબંધ જ નથી, તેમની સામે હું માથું નમાવ્યા સિવાય કશું કરી શકું તેમ નથી.

પરંતુ પોતાનો ઘણો બધો સમય ફેસબુક, માયસ્પેસ અને ટ્વિટર જેવી સોશિયલ નેટવર્કિંગ સાઈટ પર વિતાવનારા, ગેમ્સ રમતા, બ્લોગ લખતા કે બીજાના બ્લોગ પર પોતાનો અભિપ્રાય વ્યક્ત કરતા, પોતાના ફોટો એકાઉન્ટને અપડેટ કરતા રહેતા અને પોતાની ડિજિટલ ઓળખને વધુ વિસ્તારતા રહેતા ‘ડિજિટલ નાગરિકો’ માટે આ તમામ બાબતો અત્યંત મહત્વની છે.

કદાચ તમારામાંથી ઘણા લોકોએ આ અગાઉ ‘ડિજિટલ નાગરિકતા’ અંગે સાંભળ્યું નહીં હોય, પરંતુ આ કોઈ કપોળ કલ્પિત વાત નથી. ‘ડિજિટલ નાગરિક’ તેમને કહેવામાં આવે છે જેણે સામાન્ય જનજીવનમાં ડિજિટલ ટેક્નોલોજીના પ્રવેશ બાદ જન્મ લીધો છે. આ કારણે તે કમ્પ્યૂટર, ઇન્ટરનેટ, મોબાઈલ ફોન, એમપીથ્રી જેવી ટેક્નિકલ સુવિધાઓથી સંપૂર્ણપણે વાકેફ છે. સામાન્ય રીતે ૧૯૭૦ બાદ જન્મેલાને ડિજિટલ પેઢી કહેવામાં આવે છે, પરંતુ ૨૧મી સદીની માહિતી ક્રાંતિમાં ઊછરેલી પેઢી માટે આ વ્યાખ્યા ફિટ બેસે છે.

‘ડિજિટલ નાગરિકતા’ શબ્દનો સૌ પ્રથમ ઉપયોગ માર્ક પ્રેન્સ્કીએ વર્ષ ૨૦૦૧માં પોતાના પુસ્તક ‘ડિજિટલ નોટિંગ્સ, ડિજિટલ ઇમિગ્રન્ટ્સ’માં કર્યો હતો. ડિજિટલ નાગરિકોનાં સામાજિક ગુણસૂત્રોમાં જ આ ટેક્નોલોજી સમાઈ ચૂકી છે. તેની સાથે નવી પેઢી એટલી વણાયેલી છે કે તેમને તે કૃત્રિમ ઉપકરણ નથી લાગતાં. આ ટેક્નોલોજી તેમની જીવનશૈલીનો એક ભાગ બની ચૂકી છે. ‘ડિજિટલ નાગરિકતા’ના સૌથી મોટી ઉંમરના સભ્યો તે છે જેમણે પોતાની ઉંમરના ત્રણ દાયકા પાર કરી દીધા છે.

જ્યારે સૌથી નાની ઉંમરના તેમને કહેવાય જેમણે તાજેતરમાં જ દુનિયાને જાણવા-સમજવાની શરૂઆત કરી છે. શક્ય છે કે દુનિયાનાં અનેક મહત્વનાં દસ્તાવેજોમાં હજુ તેમના નામનો સમાવેશ પણ થયો ન હોય. ડિજિટલ નાગરિકો દરેક જગ્યાએ છે. કદાચ તેઓ એવી માહિતીઓ અને જાણકારીઓના સ્ત્રોત છે જેમને આપણે વિકીપીડિયા પર વાંચીએ છીએ.

ડિજિટલ નાગરિકો સંપૂર્ણ રીતે નવી ટેક્નોલોજીમાં ઊતરી ચૂકેલા છે, નિપુણ છે. તેમને માટે ભૌતિક દુનિયામાંથી આભાસી-કાલ્પનિક દુનિયામાં પહોંચી જવું ડાબા હાથનો ખેલ છે. સમય અને સ્થળની મર્યાદાઓ તેમના માટે કોઈ અર્થ નથી રાખતી. તેઓ ધીમે-ધીમે, ચુપચાપ પરંતુ નિરંતરતાની સાથે આપણી દુનિયાની રૂપરેખાઓને બદલી રહ્યા છે. આ ‘ડિજિટલ નાગરિક’ આપણી દુનિયાના સ્થાયી નાગરિક છે અને હવે તેમની વાતો પર ધ્યાન આપવાનો સમય આવી ગયો છે. આપણે એ જાણવાનો પ્રયાસ કરીએ કે આ લોકો કોણ છે, તેઓ શું કરી રહ્યા છે, તેઓ પોતાના અંગે શું વિચારે છે અને કેવી રીતે તેઓ કશું પણ જાણ્યા વગર આપણા ભવિષ્યને નવો આકાર આપવાનું કામ કરી રહ્યા છે.

નિશાંત શાહ, લેખક સેન્ટર ફોર ઇન્ટરનેટ એન્ડ સોસાયટીના સંશોધન ડાયરેક્ટર છે.

This column on Digital Natives by Nishant Shah appeared in the Gujarati newspaper Divya Bhaskar

For more details visit https://cis-india.org/digital-natives/blog/digital-native-in-divya-bhaskar

As somebody who thinks he is quite “with it” when it comes to digital technologies, my universe was slightly shaken by a bunch of screen-agers. I asked them if they blogged. There were 10 seconds of awkward silence, in which they exchanged looks, cleared throats and fidgeted. I thought I had perhaps crossed a line and they might be uncomfortable sharing their personal blogs with me. The universe of blogs is often restricted to close friends. I was just about to reassure them that they did not have to share theirs, when a bold one looked me in the eye and said, “You still blog? You must be so old! Blogging is, like, so 20th century!” The school kids, their pockets bulging with iPods, PSPs, cellphones and Bluetooth devices all nodded in unison.

It was a startling realisation that about a decade ago, there were young people, largely in schools and universities, for whom blogging was the coolest thing. Sites like LiveJournal, Blogspot and Wordpress were the hottest addresses. People formed communities, interest groups, meet-up platforms, swap groups and cool-kids’ clubs while providing detailed insights into their personal life and incisive commentary on the world around them. Blogging has been accepted by all sectors of society; governments use them for the dissemination of policies and reports, marketing companies use them to share reviews and invite feedback, schools and universities use them as teaching tools.

However, after this unsettling adventure, I decided to figure out where the younger generation was spending its time. A little bit of prodding and the screen-agers guided me to interfaces that were more than just screens to access the internet. And so I was introduced to FourSquare, the geo-tagging application that rides on your cellphone and publishes information about your physical location. An app which has become a rage around the world. With the easy availability of smart phones and cheap GPRS access, it has become easy to triangulate one’s position using Global Positioning Systems (via satellite) or your Internet Service Providers. FourSquare, like many other applications, blurs the ever decreasing gap between virtual reality and real life, and now allows users to “check in” at locations that they pass through and publish information about their whereabouts, on sites like Facebook or especially dedicated sites.

For the digital native it has become a way of forming a support group and a peer network like never before. Of the six digital natives I spoke to, at least two keep track of their close friends through this app. All of them have participated in flash parties, one met his girlfriend because they happened to be in the same coffee shop and sent each other messages. Two confessed to “stalking” somebody in school using the app. And then one told me the story of how FourSquare helped her in a sticky situation. Let’s call her R.

One night, after a study session with her friends, R and her roommate started their 2 km walk home. On the way, they became aware of a group of boys following them. They were only half-way home and the streets were completely deserted, since it was past midnight. R posted about it on FourSquare, and marked the route she was taking home and sent it to all the people who had checked in at different places on that route. And to her relief and surprise, she immediately received messages on “how to be safe”. One enterprising user asked all the users still awake on the route that R and her friend were taking to come out and stand at their gates. In a matter of minutes, R was delighted to see the streets no longer deserted. On the short walk home, she encountered 17 people, mostly young, standing by and seeing them home to safety. R recalls the incident with pleasure.

When I asked her about the possibility of somebody else harassing them because they knew they were vulnerable, she looked a little perplexed and said, “but they were all my friends,” despite the fact that she did not know any of them and had never met them. They were together in a design of trust that the application provided and because of their digital commonalities, they had become friends and neighbours and communities of support for each other. “And now you are going to blog about it, aren’t you?” asked R, as all of them burst into giggles.

Read the original in Indian Express

For more details visit https://cis-india.org/digital-natives/blog/you-are-here

A digital native coordinating digital natives

tettner — 2011-09-22T11:31:15Z

It’s been about a month since I got to Bangalore, “The Garden City”, and I joined the Center for Internet and Society, with whom I had been talking since late April. At CIS, I’ve been coordinating a project called “Digital Natives with a Cause?” DN is an international (which means I get to travel), collaborative (which means I get to talk to a lot of people) research (which means I get to use my brain) project. So far, being involved with DN has proven to be a very interesting affair, because the exercise has revealed aspects which I had not originally thought to be a part of this experience. I am 23 years old, grew up in Venezuela, studied in the US and now work in India. My understanding of reality is deeply informed by the approach I take to and my engagement with the internet. Being connected to the cloud has become a central part of my persona, a defining aspect of my personality and a central component of my goals in life. I am what my bosses would call a Digital Native, and my job is part of a greater global effort to document how people like myself engage with political and social questions in emerging information societies. My job is to basically study myself. Ok, maybe that is a bit too simplistic, but it is not entirely false. As a digital natives coordinating a social project which aims to document how digital natives engage with social projects I feel like I am part of a M.C Escher painting. I think Douglas Hofstadter will appear to me in a dream one of these days and explain to me how I am just part of infinite loops of DN projects aiming to document DN projects aiming to document DN projects and so on. Maybe it is DN projects all the way down and not turtles. Maybe my project is a meta-project, similar to how Google is not a website but a meta-website (in the sense that it is not a website in itself, but a tool through which one interacts with other websites). These are the kind of thoughts that occur to a digital native tasked with reflecting about himself from 9 to 5.

Whatever the philosophical framework you choose to apply to my situation, there are some cools aspects worth discussing. First, I do get to use myself as a case study. Whenever I have to think how the people with whom I am working with think, all I have to do is think like I would. Secondly, I am privileged enough to learn about myself. I like to use development approaches to describing social transformations, so I like concepts like access to resources, livelihoods, empowerment, decision-making abilities etc. From this stand, digital natives are revolutionizing pre-information age paradigms and shattering off-line civic and political expectations. I find it impossible not to draw parallels between my own life and these greater societal shifts that have been occurring in the last 20 years. Getting to see myself and my identity from a greater, more complex and perhaps more intellectually refined point of view, in which my composition is not a random occurrence but the precise result of multiple developmental processes occurring in the societies where I grew up is, a fantastically eye-opening exercise. This does have its downsides, for sometimes I reach the disappointing conclusion that some of my thoughts are not original: my ideas are not a product of my hard work and creativity; they’re the deterministic result of societal forces greater than me.

Either way, I see the validation of the importance of my project in my own life. If a 23 year old man whose mother language is not English can become a research coordinator in India, anything is possible in this day and age. We are planning an international workshop in South Africa, where digital natives from all over Africa will get a chance to meet, interact, and learn about their social projects. I sorted through over 400 applications, and the end result was a sense of awe and hope, for the amount of young people utilizing the internet and mobile technologies for social and political causes was staggering. If my job is to work with these incredibly talented and driven young men and woman, in a collaborative effort to better understand how they (of should I say we?) are creating new landscapes of action to bring forth development in the world, then I am in a good place.

For more details visit https://cis-india.org/digital-natives/blog/a-digital-native-coordinating-digital-natives

Change has come to all of us

nishant — 2012-03-13T10:43:38Z

The general focus on a digital generational divide makes us believe that generations are separated by the digital axis, and that the gap is widening. There is a growing anxiety voiced by an older generation that the digital natives they encounter — in their homes, schools and universities and at workplaces — are a new breed with an entirely different set of vocabularies and lifestyles which are unintelligible and inaccessible. It is time we started pushing the boundaries of what it means to be a digital native.

In this connected world, the geek is everyone — from a grandma on Skype to a teen on Second Life.

Two self-proclaimed digital natives, on a cold autumn morning in Amsterdam, decided to leave the comforts of their familiar virtual worlds and venture into the brave new territories of real-life shopping. Though slightly confused by the lack of click-and-try options and perplexed by the limitations of the physical spaces of shopping, we plodded along, shop after shop, thinking how much easier it is to chat on IM while flying through Second Life as opposed to face-to-face interactions while walking on crowded streets. After we had run out of shops (and patience), we decided that it was time to rely on better resources than our own wits. The Dutch girl fished out her Android smartphone and with the single press of a button, opened up channels of information. She called her mother. She asked for the location of the store that was eluding us. And then she looked at me in silence before bursting into laughter. Her 64-year-old mother, in response to our question, had said, “Why don’t you just Google it?”

We spent five minutes in stunned laughter when we realised that we should have instinctively done that and that we were being asked by somebody from Generation U to “get with it”. Funny (and slightly embarrassing) as it is, it brings into focus, the question, “Who is a digital native?” For those of you who have been reading this column, it has been defined in terms of age and usage. A digital native is generally somebody young, somebody who is tech-savvy, somebody who can perform complicated calisthenics with digital technologies — throwing virtual sheep, having instant relationships, writing complex stories and pirating their favourite movies — in one nonchalant click of the mouse. However, these kinds of digital natives are only stereotypes.

If we move away from these descriptions of novelty, of excitement and of youth, a different kind of digital native emerges for us. A digital native is somebody whose way of thinking (about himself and the world around) is significantly informed because of the presence of and familiarity with the internet and digital technologies. In other words, a digital native is a person who has experienced (and is often led to) change because of their interactions with new technologies.

It can be a middle-aged man whose business changed when he started tracking his supplies using complex and sophisticated databases. It can be a mother of two, finding support and help raising her children on online communities like Bing. It can be a senior teacher re-discovering pedagogy through distributed knowledge systems on Wikipedia. It can be grandparents who interact with their grandchildren over Skype and text messaging, across international borders and lifestyles. It can be a mother telling her digital native daughter to “just Google it!” over the cellphone.

And as things might be, Shamini, my 15-year-old bonafide digital native correspondent from Ahmedabad, recently wrote that she got off Facebook and deleted her account. “It felt like I had retired from a job,” she said. But she was away from Facebook only for four months, dissociated from all the “time, energy and drama that it caused” and was quite enjoying it. After four months of self-imposed exile, she, however, resurfaced on Facebook. And it was to stay in touch with her aunt and uncle, who live in faraway lands, and cannot keep in touch with her unless she is on Facebook. Shamini was surprised at this. After spending much time convincing them about trying to use email and phones to keep connected, she finally gave in and started a new account that nobody knows of. And she asked me the important question: Who is the digital native now?

My grandmother used to tell us, “Nobody is born knowing a language.” I think it is time to start applying the same logic here. Nobody is born with technologies. But there are people — perhaps not yet a generation, but still a population — who are changing their lives and significantly transforming the world by turning Google and Facebook and Twitter into verbs and a way of doing things. So the next time, somebody asks you if you know a digital native, don’t look for somebody out there — it might just be you!

The original column can be read in The Indian Express

For more details visit https://cis-india.org/digital-natives/blog/change-has-come

First Thing First

maesy — 2011-08-04T10:31:48Z

Studies often focus on how digital natives do their activism in identifying the characteristics of youth digital activism and dedicate little attention to what the activism is about. The second blog post in the Beyond the Digital series reverses this trend and explores how the Blank Noise Project articulates the issue it addresses: street sexual harassment.

To try to understand youth digital activism is to first understand what the issue it deals with is all about. This point is made clear by the 13 people involved in Blank Noise, who all started our conversation with a discussion on eve teasing, the issue that Blank Noise deals with and the reason for its existence. Taking the hint from them, I start sharing my research journey by sharing how Blank Noise thinks of the issue it takes. As I recall our conversations, I am still amazed by how everyone, regardless of whether they have been involved as an initiator of a 15-day Facebook campaign or as a coordinator for five years, share the following articulation

‘Eve teasing’ is a euphemism in English that refers to the various forms of sexual harassment experienced by women in public places, be it parks, streets, or buses. It takes different forms, ranging from staring, verbal lampooning, accidental jostling, or outright groping. While public sexual harassments also occur in almost every place in the globe, the term ‘eve teasing’ itself is particular to South Asia, especially India. The term plays on the biblical Eve that is considered as a temptress, playing on the dichotomy of ‘good and bad’ women and placing the blame on women for enticing men to tease them. The word ‘tease’ itself downplays the severity of the action and making it a trivial, funny, non-issue - so much that it is regarded as a rite of passage into womanhood and ignored by the authorities unless it leads to violent deaths. This term is what Blank Noise seeks to address; it aims to denounce the word ‘eve teasing’ and call it by its appropriate name: street sexual harassment.

While in the popular perception street sexual harassment happen only to young women who dress in Western fashion, actually all women irrespective of age, class, or dress have experienced it. In a much lesser degree, men also experienced street sexual harassment. However, the norms of masculinity deny their victimhood and a typical reaction would be ‘yes, I got felt up but I pity the bugger because he’s gay’ (Blank Noise, 2005).

The root of the problem is how eve teasing is internalized by all members of the society, including women. Laura Neuhaus, a 27 year old American woman who became active in Blank Noise when she worked in Bangalore for a few years, was shocked to find that the senior women in her department, who had PhD degrees and were at the top of their career, turned a blind eye to the harassment they experience and advised her to do the same. Tanvee Nabar, a 19 year old student who was one of the initiators of Blank Noise’s ‘I Never Ask for It’ Facebook campaign, stated that victims may also perpetuate the problem by thinking that accusing themselves of being responsible for the harassment because of the way they dress or behave. She said, “Even by thinking that way I am validating eve teasing, so this needs to stop.”

The problem thrives on the silence of victims, who are further deterred from speaking up by negative reactions ranging from agreeing that it’s a problem but it should be ignored because nothing can be done about it, increased restrictions from protective parents, or even offers to beat up the perpetrator to get even by men relatives or spouses.

However, Blank Noise recognizes that the issue is not as straightforward as it may seem. While some actions like groping are clearly a form of harassment, other forms such as looking or verbal taunting are not as obvious. Therefore, rather than offering a rigid guideline to what is or is not street sexual harassment, Blank Noise attempts to build a definition of ‘eve teasing’ through public polls, both online on its blog and on the streets.

Blank Noise does not advocate for any specific, tangible solution either. It is not proposing for a new legislation or service provision. Many youth experts would say that it is a sign of youth’s decreasing trust to the state, but actually this is an extension of Blank Noise’s acknowledgement of the ambiguity of street sexual harassment. Hemangini Gupta, a 29 years old Blank Noise coordinator, asked, “Should we be allowing the state to legislate an issue like street sexual harassment where there is so much grey even with how it is understood and defined - from ‘looking’ to physical violence?” Instead, Blank Noise aims at creating public dialogue to break the ignorance on street sexual harassment and change the mindset of both men and women, young and old. Blank Noise does not promote a specific course of action for women affected by the harassment either; it promotes the confidence to choose how to react to harassment.

What is unique about Blank Noise from this articulation? Some would argue that Blank Noise is unique for being the first collective that addresses eve teasing, but a closer inquiry into the history of the Indian women movements show that it is widely acknowledged as a form of violence against women. However, perhaps due to the limited resources of the movement, efforts to address eve teasing have been taken up very systematically (Gandhi and Shah, 2002). In this sense, when it was born in 2003, Blank Noise was unique for being the only group whose existence is solely dedicated to address this issue.

Blank Noise is not unique in problematizing the issue of violence against women. The women’s movements in India and elsewhere have been refusing to prescribe any solutions to the victims and identifying patriarchal mindset of both men and women as the root cause either. Yet, it is exceptional in not identifying an opponent or an entity where concrete demands are proposed to push for a tangible progress towards a change of mindset.

Intangible changes are as good as tangible ones. This might be a new characteristic of how digital natives think about their causes, but it could also be more related to their reading of the specific issue they are dealing with. Perhaps, if the issue at hand is climate change, the same people will advocate for specific solutions to the state or promote concrete behavior change. Either way, the message is clear: we need to always take into account what a digital natives activism is about and not just how they do it!

This is the second post in the Beyond the Digital series, a research project that aims to explore new insights to understand youth digital activism conducted by Maesy Angelina with The Blank Noise Project under the Hivos-CIS Digital Natives Knowledge Programme.

Reference:

Blank Noise (2005) ‘Frequently Asked Questions’. Accessed 21 September 2010. http://blog.blanknoise.org/2005/03/frequently-asked-questions.html

Gandhi, N. and Shah, N. (1992) The Issues at Stake: Theory and Practice in the Contemporary Women’s Movement in India. New Delhi: Kali for Women

Source for the picture: http://www.facebook.com/home.php?#!/group.php?gid=2703755288

For more details visit https://cis-india.org/digital-natives/blog/first-thing-first

The 'Beyond the Digital' Directory

maesy — 2015-05-15T11:33:39Z

For the past few months, Maesy Angelina has been sharing the insights gained from her research with Blank Noise on the activism of digital natives. The ‘Beyond the Digital’ directory offers a list of the posts on the research based on the order of its publication.

Have you ever wondered what is really “new” about the activism of digital natives? In May 2010, the Hivos-CIS ‘Digital Natives with a Cause?’ Knowledge Programme started a collaboration The Blank Noise Project in India and Maesy Angelina, a student-researcher from the Erasmus University of Rotterdam – International Institute of Social Studies in The Hague who is taking up the research agenda for her final project to qualify for her Masters degree in International Development with a specialization in Children and Youth Studies.

Maesy has been blogging about the insights she gained from her field work in Bangalore in the CIS website under the ‘Beyond the Digital’ series, which consists of the following posts:

1. Beyond the Digital: Understanding Digital Natives with a Cause

Digital natives with a cause: the future of activism or slacktivism? Maesy Angelina argues that the debate is premature given the obscured understanding on youth digital activism and contends that an effort to understand this from the contextualized perspectives of the digital natives themselves is a crucial first step to make. This is the first out of a series of posts on her journey to explore new insights to understand youth digital activism through a research with Blank Noise under the Hivos-CIS Digital Natives Knowledge Programme.

2. First Thing First

Studies often focus on how digital natives do their activism in identifying the characteristics of youth digital activism and dedicate little attention to what the activism is about. The second blog post in the Beyond the Digital series reverses this trend and explores how Blank Noise articulates the issue it addresses: street sexual harassment.

3. Talking Back without “Talking Back”

The activism of digital natives is often considered different from previous generations because of the methods and tools they use. However, reflecting on my conversations with Blank Noise and my experience in the ‘Digital Natives Talking Back’ workshop in Taipei, the difference goes beyond the method and can be spotted at the analytical level – how young people today are thinking about their activism.

4. Taking It to the Streets

The previous posts in the Beyond the Digital series have discussed the distinct ways in which young people today are thinking about their activism. The fourth post elaborates further on how this is translated into practice by sharing the experience of a Blank Noise street intervention: Y ARE U LOOKING AT ME?

5. The Digital Tipping Point

Is Web 2.0 really the only reason why youth digital activism is so successful in mobilizing public engagement? A look into the transformation of Blank Noise’s blog from a one-way communication medium into a site of public dialogue and collaboration reveals the crucial factors behind the success.

6. Diving Into the Digital

Previous posts in the ‘Beyond the Digital’ series have discussed the non-virtual aspects and presence of Blank Noise. However, to understand the activism of digital natives also require a look into their online presence and activities. This post explores how Blank Noise’s engagement with the public in their digital realm.

7. The Class Question

Blank Noise aims to be as inclusive as possible and therefore does not identify any specific target groups. Yet, the spaces and the methods they occupy do attract certain kinds of volunteers and public. This raises the class question: what are the dilemmas around class on digital interventions? Are they any different from the dilemmas on street interventions?

8. The Many Faces Within

Blank Noise, as many other digital native collectives, may seem to be complete horizontal at first glance. But, a closer look reveals the many different possibilities for involvement and a unique way the collective organize itself.

9. Activism: Unraveling the Term

After discussing Blank Noise’s politics and ways of organizing, the current post explores whether activism is still a relevant concept to capture the involvement of people within the collective. I explore the questions from the vantage point of the youth actors, through conversations about how they relate with the very term of activism.

10. Reflecting from the Beyond

After going ‘beyond the digital’ with Blank Noise through the last nine posts, the final post in the series reflects on the understanding gained so far about youth digital activism and questions one needs to carry in moving forward on researching, working with, and understanding digital natives.

While the posts present bits and pieces of field research notes and reflections from data analysis, the full research products are:

- Angelina, M. (2010) 'Beyond the Digital: Understanding Contemporary Forms of Youth Activism - The Case of Blank Noise in Urban India'. Unpublished thesis, graded with Distinction. The Hague: International Institute of Social Studies - Erasmus University of Rotterdam.

- Angelina, M. (2010) 'Towards a New Relationship of Exchange'. Position paper for the Digital Natives with a Cause Thinkathon.

For more details visit https://cis-india.org/digital-natives/blog/the-beyond-the-digital-directory

Talking Back without "Talking Back"

maesy — 2011-09-22T11:37:54Z

The activism of digital natives is often considered different from previous generations because of the methods and tools they use. However, reflecting on my conversations with The Blank Noise Project and my experience in the ‘Digital Natives Talking Back’ workshop in Taipei, the difference goes beyond the method and can be spotted at the analytical level – how young people today are thinking about their activism.

Last August, I had the opportunity to participate in the three-day grueling yet highly rewarding ‘Digital Natives Talking Back’ workshop in Taipei. On the very first day, Seema Nair, one of the facilitators and a good friend, asked us to reflect about what ‘talking back’ means in the context of activism. At first glance, activism is almost always interpreted as a confrontational resistance towards an identifiable opponent over a certain issue - a group of activists protesting against a discriminatory legislation passed by a government, for example. Although this is definitely the most popular form, is this the only way activism could be done?

While reflecting on Seema’s question, I thought of my conversations with people in the Blank Noise Project and how they seem to defy this popular imagination through their efforts to address street sexual harassment. From the way it articulates its issue (I have shared it before in here), Blank Noise challenges the idea of an opponent in activism by refusing to identify an entity as the “enemy” or the one responsible for the issue, given the grey areas of street sexual harassment. The opponent is intangible instead: the mindset shared by all members of society that enables the violation to continue.

Consequently, Blank Noise ‘talks back’ differently. While it is common for many movements to set an intangible vision as its goal (for instance: a society where women is treated as equals with men), they also have a tangible intermediary targets to move towards the broader vision (e.g. a new legislation or service provision for women affected by domestic violence). Blank Noise sticks with the intangible. The goal is to form a collective where eve teasing is everybody’s shared concern, spreading awareness that street sexual harassment is happening every day and it is unacceptable because it is a form of violence against women. Pooja Gupta, a 19 year old art student who is one of the initiators of the ‘I Never Ask for It’ Facebook campaign, underlined this intangible goal by saying that “The goal really is to spread awareness. It is not about pushing any specific agenda or telling people what to do.”

Because of this goal, I initially thought that there is a clear demarcation between people within the Blank Noise and the ‘public’ whose awareness they would like to raise – that there is a clear “us” (the Blank Noise activists) and “them” (the target group). However, I was corrected by Jasmeen Patheja, the founder of Blank Noise, when we chatted one day. “I haven’t ever put it that way. Since the beginning, the collective is meant to be inclusive and there is no specific target group. The public is invited to participate and there is no audience, everyone is a participant and co-creator.”

The strategy for this is to open up a public dialogue. When Blank Noise first started in 2003, it started with the street as the public space and uses art as its method of intervention. It takes many forms: performative art, clothes exhibition, street polls, and many others. Although today Blank Noise is much more known for its engagement with the virtual public through its prolific Internet presence (4 blogs, a Twitter account, 2 Facebook groups, many Facebook events, and a YouTube channel), the street interventions remain a significant part of its activities. Regardless of the methods, which I will elaborate more in future blog posts, the principles of creativity, play, and non-confrontation are always maintained.

At this point, some critical questions could be raised. What is Blank Noise actually trying to achieve through the dialogue? Can public dialogue really address the issue? How does Blank Noise know if it is interventions have an impact?

When I asked the last question, many people in the Blank Noise admitted that impact measurement is something that they are still grappling with. Some said that the public recognition of Blank Noise by bloggers and mainstream media is an indicator; others said that the growth of volunteers is also an impact. However, I found that this is not an issue many people were concerned with and was a bit puzzled. After all, if one were to dedicate their time and energy to a cause, wouldn’t s/he want to know what kind of difference made?

The light bulb for this puzzle switched on when Apurva Mathad, one of Blank Noise male volunteers, said, “Eve teasing is an issue that nobody talks about. It seems like a monumental thing to try and change it, so the very act of doing something to address it and reaching as many people as possible right now seems to be enough.”

Apurva basically told me that it is the action of doing something about the issue is what counts – and that it is the personal level change among people who are active within the Blank Noise is the real impact. I recalled that everyone else I talked with mentioned individual transformation after being a part of Blank Noise intervention – something I would elaborate upon in future posts.

This observation was confirmed in a later conversation with Jasmeen, where I discovered that Blank Noise also has another goal that was not as easy to identify as the first: to allow people involved with the collective to undergo a personal transformation into “Action Heroes” - people who actively takes action to challenge the silence and disregard towards street sexual harassment. In this sense, Blank Noise is similar to many women collectives that became organized to empower themselves and hence could be said to also adopt a feminist ideology.

The difference with most women collectives, however, lies on Blank Noise’s aim to allow a personalization of people’s experience with the collective. “The nature of this project is that people are in it for a reason close to them and they give meaning to their involvement as they see fit,” Jasmeen said.

Blank Noise does face challenges in doing this. Some people found it difficult to understand that an issue could be addressed without shouting slogans or advocating for a specific solution and others joined with anger due to their personal experiences. Hence, the non-confrontational dialogue approach becomes even more important. The discussion and debates it raises help the Blank Noise volunteers to also learn more about the issue, reflect on their experiences and opinions, as well as to give meaning to their involvement. This is when I finally understood the point of “no target group”: the Blank Noise people also learn and become affected by the interventions they performed. Influencing ‘others’ is not the main goal although it is a desired effect, the main one is to allow personal empowerment.

Going back to the ‘talking back’ discussion in Taipei, Seema then shared her experiences working with women groups in India and showed how ‘talking back’ could also be ‘talking with’, engaging people in a dialogue. It need not always address the state; it could also be aiming to make a change at the personal level in everyday life. It could also be ‘talking within’, keeping the discussion and debates alive within a movement to avoid a homogenized, simplification of the activism and provide a reflective element to the action. ‘Talking back’ could also take form other than “talking”, which usually is done through slogans and placards in a street protest, petition, or statements. It could be done through art, theatre performance, and many, many other possibilities.

Blank Noise is definitely an example of these different forms and its experience shows that the difference is not arbitrary. It is based on a well-thought analysis of the issue that extends to how it formulates its objectives which is then translated into its strategies. Blank Noise is not only an example of how activism is done differently, but also on how the thought behind it is different.

As I looked around the workshop room I was reminded that Blank Noise was not the only one. A few seats away from me sat two people who combined technology and poetry to create everyday resistance towards consumerism in Taiwan and a young woman who held urban camps in India to mobilize young people to volunteer Regardless of the issue and the technology used, many digital natives with a cause across the world remind us that ‘talking back’ could be done in many other ways than “talking back”.

This is the third post in the Beyond the Digital series, a research project that aims to explore new insights to understand youth digital activism conducted by Maesy Angelina with The Blank Noise Project under the Hivos-CIS Digital Natives Knowledge Programme.

*The photo is from one of Blank Noise's interventions in Cubbon Park, Bangalore. You can learn more about this intervention here.

For more details visit https://cis-india.org/digital-natives/blog/talking-back-without-talking-back

Taking It to the Streets

maesy — 2011-08-04T10:33:19Z

In a previous post, I have shared how Blank Noise is unique in articulating its issue: it does not offer a strict definition of eve teasing nor does it propose a specific solution. In another, I shared that Blank Noise’s main goal may seem to be to raise public’s awareness on eve teasing, but it is actually secondary to its less obvious objective to provide a space where people can become empowered through its personal experiences in the collective. The main strategy employed to achieve these goals is to create a public dialogue through artistic and playful means, both at the physical and virtual spheres. The interventions attracted media attention and volunteers, but the main impacts are internal: people are able to personalize the meaning of their involvement in Blank Noise and undergo individual transformations.

This post will flesh out how these elements are actually translated in Blank Noise’s interventions. It is difficult to pick one example Blank Noise a wide variety of interventions as it evolves through the seven years of its existence. It started in 2003 as Jasmeen Patheja’s final project when she was a student in the Sristhi School of Art and Design in Bangalore. At this first phase, Blank Noise consisted of nine people and dealt with victimhood through a series of workshops that became the basis for small art interventions. As s many other activist groups before them, Blank Noise took the initiatives to the physical public sphere: the streets, bus stands, public transportations, parks – anywhere outside the home. Blank Noise decided to move forward and try to engage the wider public in 2005 and engage more volunteers than the initial group of nine. Despite being more well-known lately for its virtual presence, the collective only started its first online intervention in 2006 and street events remainan integral part of its being. Given this history, and also because this is the one most often brought up in my conversations with the Blank Noise people, I choose to share the ‘Y ARE U LOOKING AT ME’ street intervention experience.

The experience starts with a post in the Blank Noise main blog and e-group, announcing a date and time for the next street intervention. The announcement is accompanied by an invitation for anyone who reads it to participate and come to a designated place (such as the popular café Coffee Day or the famous Cubbon Park in Bangalore) for a preparation meeting and also the actual intervention (sometimes immediately afterwards). When the time comes to for the meeting, the faces that appeared are varied. Some are regular faces in Blank Noise meetings and interventions: perhaps Jasmeen, others who have been coordinating interventions, or regular volunteers. Some faces are new: people who read the announcements online, heard it through word of mouth, or those who were around and curious about the gathering. The number could range from three to more than 100. Most who came were women although there were also men.

After a brief introduction of everyone present, the meeting proceeded with a brief discussion on eve teasing and the intervention that will take place. ‘Y ARE U LOOKING AT ME’ is an intervention where a group of women wears a giant letter made of red reflective tape on their shirts. They then stand idly on the streets or zebra cross, staring at the vehicles and passers-by without a word. Together, the letters on their shirts form the sentence ‘Y ARE U LOOKING AT ME’, demanding attention by asking a silent question. When the traffic light flashed to green, these women will disappear to the sidewalks. A group of male volunteers are already there, distributing pamphlets and engaging passers-by about in a conversation about what they just saw and relate it to eve teasing. The idea behind this intervention is an act a female gaze to reverse the male gaze that often times could be considered as a form of eve teasing. Because it is so unusual, onlookers often look away or feel embarrassed after an encounter with the female gaze. Despite being done without a word, the twist of gender dynamics in this intervention provoked the interest of people in the sidewalk and opened up the space for public dialogue – the aim Blank Noise strives to achieve.

Jasmeen told me that after this point some people started asking “But how will the public get what we’re talking about?” The idea of addressing an issue with such an ambiguous approach was indeed difficult to digest for some people – including me. The intervention did not explicitly mention eve teasing nor did it convey any clear message; there was no such thing as a placard that says “Stop Eve Teasing” or something similar. There was no specific proposal. The playful performance definitely is provocative enough to generate public dialogue, but what change will it create?

Blank Noise coordinators then encouraged people to experience the intervention first before making conclusions. The various roles are introduced and the volunteers were free to choose what they want to do. There are people who opted for the backstage work of preparing the red tapes and printing the pamphlets, some wanted to perform, while others are more contented to talk with the public afterwards. After the intervention took place, Jasmeen found that the feedback from the volunteers showed that the initial doubts disappeared.

Although there were people who did not want to talk to the volunteers, in general they were surprised by how open the public was to the conversations. “Maybe people are tired of the old ways of just meeting on the streets and trying to convince others through protests or petitions,” said Aarthi Ajit, a 25 year old research assistant who helped organize a Blank Noise Bangalore street intervention in 2008. “Maybe we need to look for different ways to get people’s attention and the creative, playful, and non-confrontative approach will work better than aggravation in making people think of the issue and become part of the movement.” She further explained that widening definitions of street sexual harassment and proposing tangible solutions are helpful to create the open attitude, while some people, especially men, could feel alienated by a poster that depicts men being violent to women as all men were labeled as perpetrators. This may be able to explain the public interaction as well as the numerous media coverage Blank Noise received for these street interventions. In this sense, people who doubted that the public would respond no longer questioned whether Blank Noise’s message would get through.

However, the question of whether the intervention made any change is still valid, considering that there is no means for Blank Noise to follow-up with the many people on the streets about whether they change their perception or behavior on street sexual harassment. Instead, the change could be detected within the volunteers.

Hemangini Gupta, one of Blank Noise coordinators, recalled her first experience of performing the intervention. “It felt strange, but fun and empowering in a way. I never realized how disconnected I was from the streets before the intervention - I would never look at people before. It felt very safe knowing that I could just stand and look at people without any repercussions.”

Annie Zaidi, another Blank Noise coordinator, blogged about how her experience with Blank Noise interventions changed the way she deals with street sexual harassment. “Something has changed. This time, my reaction is different from what it would have been two years ago… I was surprised, felt contempt and anger – but I did not feel fear. This, I realize now, is because of Blank Noise, partly. .. It is as much about dealing with women’s fear of public spaces and strangers as it is about dealing with sexually abusive / intimidating strangers.”

Hemangini and Annie’s stories were echoed by many other volunteers. Jasmeen said that it was when Blank Noise started articulating that the change occurs internally first and blurring the line between the audience and the “Action Heroes”. The volunteers are as affected by the process as the viewers; they are mutually dependent on each other for the intervention experience to be meaningful. That is why Blank Noise does not think of “an audience”, everyone is a participant and co-creator in the experience.

Instead of shouting “Stop street sexual harassment!” or performing a street theatre with spoken words, Blank Noise chose to quietly ask “Why are you looking at me?” on the streets. They welcome many people, but the strength of its interventions does not lie in numbers. Blank Noise thinks about their issues differently and consequently, they also do things differently.

This is the fourth post in the Beyond the Digital series, a research project that aims to explore new insights to understand youth digital activism conducted by Maesy Angelina with Blank Noise under the Hivos-CIS Digital Natives Knowledge Programme.

*Photo courtesy of Jasmeen Patheja

For more details visit https://cis-india.org/digital-natives/blog/taking-it-to-the-streets

My Bubble, My Space, My Voice workshop - Perspective and future

tettner — 2012-01-03T10:32:41Z

The second workshop for the “Digital Natives with a Cause?” research project named “My Bubble, My Space, My Voice” took place at the Link Center of Wits University, in Johannesburg, South Africa from 6 November 2010 to 9 November 2010. Samuel Tettner, Digital Natives Co-cordinator shares his perspective on the workshop.

The workshop was organized by the Center for Internet and Society, Bangalore in partnership with Hivos, Netherlands and put together with indispensable help from The African Commons Project

. The workshop saw the coming together of 21 people, in the age bracket of 20 to 35, from eight African countries, South Africa, Zimbabwe, Nigeria, Uganda, Rwanda, Morocco, Egypt and Kenya.

They came in answer to a call; they came because they all felt they were represented in some way or manner by one term whose simple nature hides a myriad of socio-cultural nuances: Digital Native. They came thinking these nuances were going to be explained to them, and they were wrong. The spirit of the workshop can be summarized in one moment, where one Kenyan participant Simeon Oriko commented after a bar camp session: “I have more questions than I came in with!” Some of these questions were: "Who is a Digital Native?" "What is a cause" " What is the difference between information and knowledge" "How can a globalized world account for questions of indigenous cultural productions" " What are the necessary skills to use the internet" " How can the effects of an online campaign be assessed" and "is the information age a revolution"?

They, who at first so adamantly claimed to be digital natives, found themselves question their assumptions and the labels assigned to them externally. Through a series of informal and unconference style engagements, participants were able to reflect on their ideology and practice. These engagements were facilitated by a team of more experienced practitioners, Marlon Parker, Shafika Isaacs and Adam Haupt, who offered their insight and perspective to elicit relevant ideas and conversations.

The conversations centered around inquires on three focus areas: practice, politics and ideology. Through the practice of Marlon at Rlabs we learned about the key role of “champions”, or people who have a vested interest in the organization and are instrumental in crafting progress. Marlon also facilitated a group activity in which participants broke into small sub-groups and had discussions around five process-related keywords: Mobilization, Representation, Awareness, Campaign, and Network Building.

We discussed politics with Adam Haupt who made us aware that the use of technology for social change is not a practice which originates in the information age, as exemplified by South African hip-hop artists who utilized mix tapes to spread socially conscious messages. Adam's presentations inspired participants to think of words that described their perspective and then break into groups, in an activity called "birds of a feather". In these groups, participants were able to discuss back and for about common ideas and identify differences in practice.

Lastly, we discussed ideology and the power of having strongly strucutred convictions, dreams and ideals with Shafika Isaacs who invited us to frame our journey with technology in our respective projects through a 2-2 Matrix: Dream, Design, Discover and Destiny. James Mlambo, one of the participants from Zimbabwe, has written an inclusive account of the day to day events here.

Post the workshop, participants have started pouring their perspectives, stories and anecdotes on the website. At the time of this writing, they have already started pouring all this new knowledge onto the website: congealing new perspectives derived not only from their own practice but also form shared lessons, within this workshop and as connected with the Asian workshop which took place in Taiwan. Some of these new perspectives will help us to better understand many questions about digital natives, many others will provide insight into the knowledge gaps identified by Sunil Abraham and Nishant Shah.

If I have learned something from my experience with the Digital Natives project so far is that the idea that young people who utilize technology are doing so for self-gratifying reasons, are selfish and immature, and are disengaged from the political context is not simplistic but plain wrong. At least some considerable portion is motivated and engaged with their respective social and political context. Through their practice they are challenging previously established conceptions and are creating their own definitions of engagement. I now see it as crucial to the future of our information society to listen to these people and provide them with the necessary platforms and support so that they can have the positive impact they so want to achieve and strive for.

Proceedings from the workshop are available online

For more details visit https://cis-india.org/digital-natives/blog/my-bubble-my-space-my-voice-workshop-perspective-and-future

Just Where We Like It

praskrishna — 2012-01-03T10:25:08Z

The micro space for status updates might become the new public space for discussion. Nishant Shah's column on Digital Natives was published in the Sunday Eye of the Indian Express on 21 November 2010.

A couple of weeks ago, I was visiting the mecca of digital native research — The Berkman Center for Internet and Society, at Harvard University. In a workshop on digital safety, questions were cropping up faster than fractals on a screen-saver: What are the tools that digital natives use to mobilise groups? How do they engage with crises in their immediate environment? Are they using popular social networking sites and Web 2.0 applications for mere entertainment? Are these tools helping them re-articulate the political realm? While thinking through these questions, I glanced at my Facebook feed, to find a friend, a respectable professor in Taiwan, announcing, “I like it on the table.” I blinked thrice to ensure I was reading it correctly. Soon more female friends announced how some liked it on the floor, some liked it on the couch, some liked it in closets.

On Facebook, almost all users engage in updating their status updates. These updates can be varied — capturing moods and emotions, reporting on striking things, offering political opinions, suggesting movies and books to friends, and often making public announcements of important events. The updates appear as a live feed, in almost-real time, letting people in networks know, discuss and share information about their personal lives. Often, to outsiders, these updates would appear pointless; I remember somebody asking me, “But why would I want to know what you had for breakfast?”

However, status messages are also constantly used as a form of political mobilisation to raise awareness, to spread the word or to gather people around a common cause. In the early part of 2010, we saw a colour meme, which invited women users on Facebook to have a colour as their status update — “Black!”, “Green!”, “Red!”, “White!” without any other explanation. It was a viral phenomenon, with colours appearing from across the world, spanning different languages, cultures and contexts. It created discussions and conspiracy theories. Blogs discussed it, people tweeted about it and eventually, the word came out.

It was a meme — an internet gene (because it replicates), which spreads virally by inviting people to participate in a series of actions, either to answer a question or perform a certain act, and pass it along. The colour updates were part of a breast cancer awareness campaign that invited women to update the colour of their bra in their status and pass the note across to other women in their network.

The new meme with people writing suggestive messages about “I like it on my...” is a follow-up on the older one, where “it” stands for a purse. There is much critique of these kinds of games, where it seems all fun and sometimes dissociated (the coy suggestiveness plays with the female stereotype of women’s love for purses). However, this critique misses out on how digital natives, through a gaming mode, are able to generate discussion on the prevention of breast cancer. What was just a space for personal ramblings suddenly became a place of political mobilisation and participation. Both men and women, reading these memes, took a moment to think about breast cancer and generate a buzz. Discussions that started with curiosity ended on a note of reflection.

Memes like these, whether on Facebook or any other social networking site, generate discussions, capture attention and create awareness campaigns without any apparent funding or infrastructure. Digital natives who start and participate in such memes might not think of themselves as activists in the traditional sense and yet they are making interventions that would otherwise require support from traditional organisations.

As digital natives grow with new technologies, they change the ways in which we engage with the world. The micro space for status updates becomes the new public space for discussion and engagement.

I know digital natives who raise an eyebrow at holding a public rally on the streets, because to them, these don’t seem to be effective solutions. I am not suggesting that digital natives do not engage in those forms of civic protest. They do, and often in a style and scope that is effective. They organise, not using pamphlets and petitions, but by using tools like memes which might be obscure, funny, absurd and strange, and to an outsider meaningless. However, memes are here to stay.

Read the story in the Indian Express

For more details visit https://cis-india.org/digital-natives/blog/just-where-we-like

Digital Natives with a Cause? Thinkathon: Position Papers

praskrishna — 2015-05-15T11:34:35Z

The Digital Natives with a Cause? Thinkathon conference co-organised by Hivos and the Centre for Internet and Society is being held from 6 to 8 December at the Hague Museum for Communication. The position papers are now available online.

The emergence of digital and Internet technologies have changed the world as we know it. Processes of interpersonal relationships, social communication, economic expansion, political protocols and governmental mediation are all undergoing a significant translation, across the world, in developed and emerging Information and Knowledge societies. These processes also affect the ways in which social transformation, political participation and interventions for development take place.

The Digital Natives with a Cause? research inquiry seeks to look at the potentials of social change and political participation through technology practices of people in emerging ICT contexts. It particularly aims to address knowledge gaps that exist in the scholarship, practice and popular discourse around an increasing usage, adoption and integration of digital and Internet technologies in social transformation processes.

The programme has three main components. The first is to incorporate the users (often young, but not always so) as stakeholders in the construction of policies and discourse which affect their lives in very material ways. The second is to capture, with a special emphasis on change, different relationships with and deployment of technologies in different parts of the world. The third is to further extend the network of knowledge stakeholders where scholars,practitioners, policy makers and the Digital Natives themselves, come together in dialogue to identify the needs and interventions in this field.

In the late summer of 2010 two workshops, in Taiwan and South Africa, brought together 50 Digital Natives from Asia and Africa to place their practice in larger social and political legacies and frameworks. The ‘Talking Back’ workshop in Taiwan looked at the politics, implications and processes of talking back and being political and the ‘My Bubble, My Voice and My Space’ workshop in Johannesburg looked at change, change processes and the role of Digital Natives in it.

For the Digital Natives with a Cause? Thinkathon that will be held in The Hague, The Netherlands from 6 to 8 December 2010, Digital Natives from the workshops in Taipei and Johannesburg have provided us with their take on social change and political participation in the following position papers. They look at issues of: what does it mean to be a Digital Native? What is the relationship of people growing up with new technologies and change? What are the processes by which change is produced? Can you institutionalize Digital Natives with a Cause Activities? How do you make it sustainable in each context?

We hope you will find the Digital Natives with a Cause? position papers inspiring, thought-provoking and challenging.

Download the position papers here [PDF, 1173 KB]

For more details visit https://cis-india.org/digital-natives/blog/position-papers

Who the Hack?

praskrishna — 2015-05-14T12:16:59Z

A hacker is not an evil spirit, instead he can outwit digital systems to bring about social change, writes Nishant Shah in this column published in the Indian Express on April 24, 2011.

One of the most sullied words that have pervaded public discourse, with the rise of the internet, is “hacker”. The word conjures up images of a silent, menacing, technology-savvy young man, who, with his almost magical control over the digital realm, manipulates systems, changes the laws, rewrites the rules and takes complete control. We hear stories about criminals hacking often enough — people who break into national security systems and retrieve sensitive information, teenagers who crash servers by spamming them with unnecessary traffic, users who commit credit fraud by phishing or breaking into bank accounts, or shutting down entire systems by erasing all the code.

Hackers v/s Crackers

As many of us know, the term hacker has a different origin and meaning than its abused application. In fact, people who perform maleficent activities using their technological prowess are called “crackers” — these are people who use their ability to interact with a system in order to make personal gains or to harass others. A hacker is a person who has extraordinary technology skills and is able to manipulate digital systems and makes them perform tasks which were not a part of their original design. Which means that a geek who can hack into a server and uses the free space to host a free website, aimed for public good, or a techie who writes a programme that can use the idle computing time of your machines to run peer-to-peer networks, or a teenager who can break the constraints of an existing software to integrate it with other programmes, are all hackers. A hacker is defined by his ability to play around with the basic elements of a system (not necessarily digital and internet-based) and perform actions, sometimes for social good, but often, for fun and to explore the digital world’s frontiers. They are not the evil spirits that we often imagine them to be.

Hackers can be suffused with a spirit of civic good and of social beneficence. Around the world, hackers have used their technology skills to make public interventions to resolve a crisis in their environments. From the now notorious Julian Assange and his WikiLeaks platform to more positive efforts like Ipaidabribe.com, a civic hackers have emerged as our new heroes. Ipaidabribe.com is a civic hacking website, which allows users to use digital storytelling as a method by which they can start discussions on corruption and what we can do to change the systems.

Many digital natives are civic hackers. Aditya Kulkarni, one of our earliest participants with the “Digital Natives with a Cause” programme, is a digital native civic hacker. Like many young people in India, Aditya, from Mumbai, found the field of electoral politics opaque. He found it difficult to understand why good people voted for bad leaders and why large sections of the society shirk their responsibility to vote, thus leading to flawed governments. He, with his friends, started VoteIndia.in, a website where they collected information from public domain sources about electoral candidates in their local constituencies, so that voters could make informed decisions. The website was an instance of civic hacktivism.

I talk about hacking because I want to draw your attention to the phenomenon that started with Anna Hazare’s anti-corruption stance and the series of public interventions that surrounded it. Hazare has emerged as a hero for many. He has been trending on Twitter, there are pages dedicated to him on Facebook, Tumblr blogs have been spreading his word, text messages have urged people to come out in support. While there is much speculation about Hazare’s politics and the media spectacle that it has created, little attention has been given to Hazare’s almost exclusively off-line campaign and the way in which social media tools have been able to capture his momentum and turn it into a series of civic hacktivist interventions.

Flashmobs with people bearing candles and chanting against corruption emerged in cities. Public consultations organised by young people saw critical engagement with questions of corruption. The interwebz have been abuzz with people expressing opinions and calling for public mobilisation. Anti-corruption convictions have found resonance with people who, otherwise, despite having access to these technologies, would not necessarily have engaged in these kinds of civic hacktivities. This, for me, is not only a sign of hope but also a moment of understanding that digital activism is not always restricted to the digital domain.

As in the case of Aditya, and that of Hazare, the germ of an idea is often offline. The processes of protest and demonstration towards social change travel across the physical and the digital world. The idea of a digital native as a civic hacktivist reminds us that the young person behind the computer, in a virtual reality, is not dissociated from the embedded contexts of everyday life. Their skills with the computer often help them make critical interventions to mobilise social change.

See the original article published by the Indian Express here

For more details visit https://cis-india.org/digital-natives/blog/who-the-hack

Science, Technology and Society International Conference – Some Afterthoughts

tettner — 2015-05-14T12:22:08Z

An international conference on Science, Technology and Society was held at the Indore Christian College on March 12 and 13. It was sponsored by the Madhya Pradesh Council of Science and Technology, Bhopal and organized by the Indore Christian College. Samuel Tettner, Digital Natives Coordinator from the Centre for Internet and Society attended this conference and is sharing his experience about the workshop.

This past weekend I attended the “Science, Technology and Society International Conference”. The experience was one of learning, more so on the idiosyncrasies and social particularities of academic research than on the subject matters presented at the conference.

I arrived in Indore late on Friday night; my plan was to just check into the hotel and watch some Tom and Jerry before falling asleep. Then I met the conference organizer, the head of the Department of Sociology at the Indore Christian College, who informed me that I would be one of the key-note speakers the next day and that I had around 40 minutes of speaking time. My presentation at that time was around 20 minutes, so there was less Tom and Jerry than expected. This was the first indication of the interesting cultural experience I was about to have.

As I navigated the rather austere streets of Indore, I realized that this was really a modest city. Not in population of course, because Indian cities are huge compared to pretty much anywhere else in the world, but in its aspirations. I quickly noticed I was the only white person on the streets. “I made the conference international”, I thought, but I was wrong: There was one more white person, a middle aged man from Hungary named Laszlo who had come to present his research on population. And so as the first day of the conference rolled on, Laszlo and I got a taste of some bizarre reverence that continued throughout the two days. I can’t say for sure if it’s the result of some colonial baggage, the Indian tradition of treating guests like gods, may be a combination of both, the truth is that we got treated with way too much respect and an uncanny humility that was at times a bit embarrassing. Laszlo and I got to sit on the stage, next to the former Indian ambassador to Fiji, the head of the college, and other conference organizers.

The influence of Hinduism in more rural areas is very visible, on the stage next to the podium was a huge representation of Saraswati (goddess of wisdom) and there was a constant puja being offered to her. I thought of the academia, the temple of rationality, the house of reason, surely cannot co-exist with the world of religion. It can, if anyone in the world can make it happen, it’s the Indians. There were floral offerings, and introductions, and dedications. It seemed the organizers were very concerned with decorum and pomp and circumstance, pleasing local government officials (I recognized them because they were fat and everyone smiled at them awkwardly) and maintaining a tradition I got the feeling they didn’t understand properly. This whole exercise was ironic to me, as the building was almost in ruins, there was no proper ventilation, and the restrooms were a complete mess with no proper running water, and so on.

Finally I got to speak. I only got 15 minutes because one local man (maybe a friend of one of the local politicians) took his sweet time delivering his speech. This was definitely not my crowd. I was presenting a small paper I wrote called “iCare: Emergent Forms of Technology-mediated Activism” which was basically a summary of two of the findings of “Digital Natives with a Cause?”: One was a concept of activism which moves away from one time campaigns and looks at the practice of activism as an every-day activity, which can be valued without the need of an issue nor a community. The other was an observation about the language of activism and how it relates to different communities, through the use of voice, terminology, literary devices, and context. These were not the topics most attendees were familiar with, for example at the beginning of the talk I asked how many people in the audience used Facebook, and about 15 of out 150 people raised their hands. Relating to the issues of people who use technology incessantly was difficult for this crowd, who were not familiar with terms like “Slacktivism” and “Digital Native”, and who generally held the view that modern society and its overuse of technology were chipping away at traditional Hindu family values.

I tried my best in those 15 minutes, to illuminate some of the basic conceptual bases of the kind of work we’re doing with “Digital Natives with a Cause?”. They enjoyed the presentation, or at least I gathered that from several people who came up to me afterwards and told me so. Many people came up to me and asked me where I was from, and I started saying “USA” after a while, because “Venezuela” does exist in their mind, and “South America” just means the south of the United States.

I got to learn a lot about academic life in more rural traditional social spaces. I am generally completely ignorant of rural life, as I was born in the capital of Venezuela, and have in general lived in very cosmopolitan and metropolitan cities all my life. However what little slices of rural life I had encountered while backpacking through India, were concentrated in the work around the house and the fields. I was under the impression that research, that academic pursuit, and that critical thinking, were activities reserved for the urban, the middle class, the English speaking. Attending this conference opened my view a bit in this respect. People in rural areas have their own academic culture, with their own research interests, views and perspectives, and in most cases, reliable data backing them. Granted, in many cases these cultures are reflections or copies of what comes out of the cities, (and the west to a certain extend) but many times they are not, and getting to experience the complexity of it was a great experience. For example, there were many papers presented which dealt with the politics of caste, which is a concept I have barely come in contact with while being in Bangalore. A lot of people also talked about sustainable development, the impact of technology on agriculture, how new chemical fertilizers are changing the lives of farmers, and one teacher talked about the exiting potential uses for the novel technology called the podcast.

It was then that it dawned on me: “Science, Technology and Society” meant a completely different thing to my audience than it did to me. My presentation about how people conversing on Facebook can be viewed as activism must have seemed so alien and disconnected to them. I left the place very pensive about the whole experience. After taking pictures with some children, I went to a mall, and stood in front of a McDonalds and wondered how globalization is allowing for encounters like this one: A Venezuelan young man speaking at a local college in Indore, in the cultural and geographical centre of India. I’d like to think I was breaking barriers, participating in inter-cultural dialogue, exemplifying the exchange of intellectual and cultural capital that I hope takes places in the following years after our markets have gone global. Then again, I might not have been, I might have confirmed their perception of the well-dressed Westerner, who gracefully does them the favour of speaking at their college, and then talks in an accent about some random and obscure topic no one has any idea about. I’m still trying to decipher what happened. Eventually I went back to my hotel and experienced possibly the one and only truly cross-cultural and global thing in today’s world: Tom and Jerry.

See the agenda here

For more details visit https://cis-india.org/digital-natives/blog/science-technology-and-society-conference-in-indore-march-12-13

Reflecting from the Beyond

maesy — 2015-05-14T12:21:29Z

Throughout the series, I have argued the following points. Firstly, the 21^st century society is changing into a network society and that youth movements are changing accordingly. I have outlined the gaps in the current perspectives used in understanding the current form and proposed to approach the topic by going beyond the digital: from a youth standpoint, exploring all the elements of social movement, and based on a case study in the Global South – the uber cool Blank Noise community who have embraced the research with open arms. The methodology has allowed me to identify the newness in youth’s approach to social change and ways of organizing. Although I do not mean to generalize, there are some points where the case study resonates with the broader youth movement of today. In this concluding post, I will reflect on how the research journey has led me to rethink several points about youth, social change, and activism.

While social movements are commonly imagined to aim for concrete structural change, many youth movements today aim for social and cultural change at the intangible attitudinal level. Consequently, they articulate the issue with an intangible opponent (the mindset) and less-measurable goals. Their objective is to raise public awareness, but their approach to social change is through creating personal change at the individual level through engagement with the movement. Hence, ‘success’ is materialized in having as many people as possible involved in the movement. This is enabled by several factors.

The first is the Internet and new media/social technologies, which is used as a site for community building, support group, campaigns, and a basis to allow people spread all over the globe to remain involved in the collective in the absence of a physical office. However, the cyber is not just a tool; it is also a public space that is equally important with the physical space. Despite acknowledging the diversity of the public engaged in these spaces, youth today do not completely regard them as two separate spheres. Engaging in virtual community has a real impact on everyday lives; the virtual is a part of real life for many youth (Shirky, 2010). However, it is not a smooth ‘space of flows’ (Castells, 2009) either. Youth actors in the Global South do recognize that their ease in navigating both spheres is the ability of the elite in their societies, where the digital divide is paramount. The disconnect stems from their acknowledgement that social change must be multi-class and an expression of their reflexivity in facing the challenge.

The second enabling factor is its highly individualized approach. The movement enables people to personalize their involvement, both in terms of frequency and ways of engagement as well as in meaning-making. It is an echo of the age of individualism that youth are growing up in, shaped by the liberal economic and political ideologies in the 1990s India and elsewhere (France, 2007). Individualism has become a new social structure, in which personal decisions and meaning-making is deemed as the key to solve structural issues in late modernity (Ibid).

In this era, young people’s lives consist of a combination of a range of activities rather than being focused only in one particular activity (Ibid). This is also the case in their social and political engagement. Very few young people worldwide are full-time activists or completely apathetic, the mainstream are actually involved in ‘everyday activism’ (Bang, 2004; Harris et al, 2010). These are young people who are personalizing politics by adopting causes in their daily behaviour and lifestyle, for instance by purchasing only Fair Trade goods, or being very involved in a short term concrete project but then stopping and moving on to other activities. The emergence of these everyday activists are explained by the dwindling authority of the state in the emergence of major corporations as political powers (Castells, 2009) and youth’s decreased faith in formal political structures which also resulted in decreased interest in collectivist, hierarchical social movements in favour of a more individualized form of activism made easier with Web 2.0 (Harris et al, 2010).

A collective of everyday activists means that there are many forms of participation that one can fluidly navigate in, but it requires a committed leadership core recognized through presence and engagement. As Clay Shirky (2010: 90) said, the main cultural and ethical norm in these groups is to ‘give credit where credit is due’. Since these youth are used to producing and sharing content rather than only consuming, the aforementioned success of the movement lies on the leaders’ ability to facilitate this process. The power to direct the movement is not centralized in the leaders; it is dispersed to members who want to use the opportunity.

This form of movement defies the way social movements have been theorized before, where individuals commit to a tangible goal and the group engagement directed under a defined leadership. The contemporary youth movement could only exist by staying with the intangible articulation and goal to accommodate the variety of personalized meaning-making and allow both personal satisfaction and still create a wider impact; it will be severely challenged by a concrete goal like advocating for a specific regulation. Not all youth there are ‘activist’ in the common full-time sense, for most everyday activists their engagement might not be a form of activism at all but a productive and pleasurable way to use their free time - or, in Clay Shirky’s term, cognitive surplus (2010).

Revisiting my initial intent to put the term activism under scrutiny, I acknowledge this as a call for scholars to re-examine the concepts of activism and social movements through a process of de-framing and re-framing to deal with how youth today are shaping the form of movements. Although the limitations of this paper do not allow me to directly address the challenge, I offer my own learning from this process for the quest of future researchers.

The way young people today are reimagining social change and movements reiterate that political and social engagement should be conceived in the plural. Instead of “Activism” there should be “activisms” in various forms; there is not a new form replacing the older, but all co-existing and having the potential to complement each other. Allowing people to cope with street sexual harassment and create a buzz around the issue should complement, not replace, efforts made by established movements to propose a legislation or service provision from the state. This is also a response I offer to the proponents of the aforementioned “doubt” narrative.

I share the more optimistic viewpoint about how these new forms are presenting more avenues to engage the usually apathetic youth into taking action for a social cause. However, I also acknowledge that the tools that have facilitated the emergence of this new form of movement have existed for less than a decade; thus, we still have to see how it evolves through the years.

Hence, I also find the following questions to be relevant for proponents of the “hope” narrative. Social change needs to cater to the most marginalized in the society, but as elaborated before, the methods of engagement both on the physical and virtual spaces are still contextual to the middle class. Therefore, how can the emerging youth movements evolve to reach other groups in the society? Since most of these movements are divorced from existing movements, how can they synergize with existing movements to propel concrete change? These are open questions that perhaps will be answered with time, but my experience with Blank Noise has shown that these actors have the reflexivity required to start exploring solutions to the challenges.

The research started from a long-term personal interest and curiosity. In this journey, I have found some answers but ended up with more questions that will also stay with me in the long term. As a parting note before, I would like to share a quote that will accompany my ongoing reflection on these questions.

My advice to other young activists of the world: study and respect history... but ultimately break the mould. There have never been social media tools like this before. We are the first generation to test them out: to make the mistakes but also the breakthrough.

(Tammy Tibbetts, 2010)

This is the tenth and final post in the Beyond the Digital series, a research project that aims to explore new insights to understand youth digital activism conducted by Maesy Angelina with Blank Noise under the Hivos-CIS Digital Natives Knowledge Programme.

References:

Bang, H.P. (2004) ‘Among everyday makers and expert citizens’. Accessed 21 September 2010. http://www.sam.kau.se/stv/ksspa/papers/bang.pdf

Castells, M. (2009) Communication Power. New York: Oxford University Press.

France, A. (2007) Understanding Youth in Late Modernity. Berkshire: Open University Press.

Harris, A., Wyn, J., and Younes, S. (2010) ‘Beyond apathetic or activist youth: ‘Ordinary’ young people and contemporary forms of participaton’, Young Vol. 18:9, pp. 9-32

Shirky, C. (2010) Cognitive Surplus: Creativity and Generosity in a Connected Age. London: Penguin Press

Image source:

http://blog.blanknoise.org/2009/08/street-signs.html

For more details visit https://cis-india.org/digital-natives/blog/reflecting-from-the-beyond